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213. Sanatan Dharam Temple, Sargodha.

Tariq Amir — Wed, 04 Mar 2026 07:39:56 +0000

Most of the cities and towns, and even many villages of Pakistan, are dotted with Hindu temples. Their conical spires, in almost all cases, though surrounded by chaotic urban structures, still stand tall and testify to their existence. One such temple, though abandoned and forgotten, stands in all its glory in Block No. 19 of Sargodha, a city in the Punjab province of Pakistan. Sikhs also built gurdwaras in the city, two of which were in Block 3 and Block 10.

Though a minority in the region, Hindus formed a significant proportion of the population of the district and the city itself. All communities built their respective places of worship, and Hindus constructed this beautiful temple as a place for prayer and communal gathering. This temple thus represents not only a religious structure but also a tangible reminder of the district’s pluralistic social fabric during the colonial period. Its continued presence offers valuable insight into the cultural and architectural history of Sargodha and its surrounding region.

The religious demographics of the Shahpur District are given below; these figures are taken from the Census of 1941. At that time, the district was known as Shahpur, although the district headquarters had already been shifted to Sargodha city in 1914. It should be noted that the present-day district of Khushab was, then, part of the Shahpur (later Sargodha) District.

	District	Tehsil	City
Total Population	998,921	278,188	36,420
Muslim	835,918	199,325	12,060
%	83.68	71.65	33.11
Hindu	102,233	37,047	17,405
%	10.23	13.32	47.79
Sikh	48,046	29,716	5,920
%	4.81	10.68	16.25

Location:

The temple is located in Block No. 19 of Sargodha city. It is a busy area and one of the oldest parts of the city, characterized by a mixture of residential and commercial activity. A block is a square, with each side measuring about 160 meters in length and covering an area of approximately 6.5 acres, with an open space in the middle of the square. This central open space, about half an acre in size, serves as a park or a space for community activities, an excellent example of colonial-era town planning. The temple is located at 32° 5’15.05″N, 72°40’1.84″E.

Sanatan Dharam Temple in Sargodha. (08.01.2026.)

A view of the spire from the north. (08.01.2026.)

The smaller spire. (08.01.2026.)

History:

The history of the city, and hence of the temple as well, is closely linked to the establishment of the Jhelum Canal Colony. This was part of the efforts by the colonial administration of Punjab to bring sparsely populated and dry, though fertile, regions of the Punjab province under cultivation. To achieve this, planning started soon after the formal annexation of Punjab in 1849, at the end of the Second Anglo-Sikh War.

The area between the Jhelum and Chenab rivers, the Jech Doab, was selected for such development, and the colony was developed between 1902 and 1906, covering an area of about 540,000 acres. The land was to be irrigated by a canal drawn from the Jhelum River, hence the name Jhelum Canal Colony. The canal itself was opened in 1901.

To populate this vast agricultural area, 337 villages, known as chaks, were established, along with some market towns, including Sargodha. Sargodha made such rapid progress that in 1914 it was granted municipal status, and the district headquarters were also moved to this town from Shahpur. All three communities—Hindus, Sikhs, and Muslims—settled here. Though a small minority in the wider region, Hindus and Sikhs formed a majority within the town itself. Being more active in business and generally more prosperous, they worked as traders, bankers, and commission agents. Their interests were represented by the Sanatan Dharam Yuvak Sabha, while Muslims had their own organization, the Anjuman-i-Islamia. Hindus dominated the Municipal Committee of the city and largely controlled its civic affairs.

It was under the aegis of this Sabha that the Hindus established this temple, which was the largest and most important Hindu temple in the city. I saw one additional temple was observed in the neighbouring Block No. 23; it is smaller in scale and perhaps a gaushala (cow protection house), attached to it.

Structures adjacent to the main spire. (08.01.2026.)

One of the doors of the main spire. (08.01.2026.)

A closer view of the smaller spire. (08.01.2026)

Two spires of the temples and a minaret of the mosque. (08.01.2026)

Gyatri Mantra, inscribed on the temple. (08.01.2026.)

ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्॥
We meditate upon the divine light of the Supreme Creator (the Sun).
May that divine light inspire and enlighten our intellect.

Stairs leading to the larger spire. (08.01.2026.)

The courtyard of the temple complex. (08.01.2026.)

Probably a later addition. (08.01.2026.)

Veranda of the hall. (08.01.2026.)

The inside view. (08.01.2026.)

Another view of the hall. (08.01.2026.)

The first floor of the hall. (08.01.2026.)

Beautiful balconies and huge wooden beams are worth noticing. (08.01.2026.)

Pillars and arches on the first floor. (08.01.2026.)

A corridor on the first floor. (08.01.2026.)

Two cupolas on the hall’s roof. (08.01.2026.)

On the roof of the hall. (08.01.2026.)

The main entrance of the temple complex from inside. (08.01.2026.)

Later additions in the madrassa. (08.01.2026.)

A mosque in the madrass complex. (08.01.2026.)

The main entrance. (08.01.2026.)

The road between Block No. 19 & Block No. 2. (08.01.2026.)

Architecture and Layout

The main entrance of the temple complex is on the main road, and the entrance opens into a courtyard. The whole complex consists of many buildings and structures, obviously built at different times over a period of about one century. The foundation stone was laid in 1907, as a plaque fixed at the main entrance informs, which makes it one of the earliest buildings in the city.

The most prominent and important features are two buildings in the form of elegant spires. These are the actual temples where statues of gods were kept and worshipped. Under the law, these structures cannot be pulled down or altered. They are still in reasonably good condition, even after the passage of such a long time. The larger temple spire can be reached by a staircase, along which the names of many donors are also inscribed.

Another major structure is an impressive hall with a vast veranda. The hall is quite large and has two floors. The first floor has a balcony overlooking the hall. The wooden doors and huge beams supporting the roof add to the grandeur of the hall. The arches in the veranda and on the first floor are also a prominent feature of this building. On top of the building, two cupolas add to its beauty. It is a good example of early twentieth-century architecture.

THIS STONE WAS
LAID BY
HENRY ALEXANDER SMITH ESQ C.S.*
COLONIZATION OFFICER
ON
27TH OCTOBER 1907
* Esquire Civil Service

This plaque is fixed at the main entrance and is the most important inscription in the temple complex. It gives the date on which the foundation was laid. All the inscriptions given below are in Urdu and Gurmukhi, and they were found on the stairs leading to the larger spire of the temple.

لالہ رام لبھایا ۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ اپیل نویس
سرگودھا

लाला राम लभाया ………………. अपील नवीस
सरगोधा

Lala Ram Labhaya ………… Appeal Writer
Sargdoha

یادگار
بھاگونتی ہمشیرہ بالمکند سچدیو

यादगार
भागवंती हमशीरा बालमुकंद सचदेव

Memorial
Bhagwanti sister of Balmukand Sachdev

یادگار
سبھرائی رانی دھرم پتنی
حکیم چوہدری —– سچدیو چک نمبر 73 جنوبی

यादगार
सुभराइ रानी धर्मपत्नी
हकीम चौधरी ——–सचदेव चक नंबर ७३ जनूबी

Memorial
Subhrai Rani w/o, Hakeem Chaudhry ——– Sachdev; Chak No. 73 Janoobi (South)

لالہ —- داس نارنگ

Lala —— Das Narang

لالہ —– رام جوالا داس

Lala ——- Rama Jawala Das

سکنہ ساہیوال ———- ———–
——- ——- ——— resident of Sahiwal

گنڈا رام تنیجہ

Ganda Ram Taneja

لالہ فتح چند بالمکند کپور

Lala Fateh Chand Balmukand Kapoor

لالہ صاحبدتہ مل شنکر داس

Lala Sahibditta Mal Shankar Das

شریمتی ——- دیوی دھرم پتنی لالہ دولت رام دھون

Shrimati ——- Devi w/o Lala Daulat Ram Dhon

یادگار
چند لالہ کانشی داس وج سکنہ چنیوٹ بذریعہ ————
نواسی سرگودھا —— —— —– —— ——
—– —————————————- ਚਿਮਨ ਲਾਲ —- ਸਰਗੋਧਾ

Memrial
——– Chand Lala Kanshi Ram Vij, resident of Chiniot through
———– ————— ————- residet of Sargodha
———- ———— ——— Chiman

ਰਾਮ ਬਾਈ
ਸਪੁਤਨੀ ਕਾਸ਼ੀ ਰਾਮ ……………..
ਸਪੁਤਰ ਲਾਲਾ ਰਾਮ

رام بائی
——- سپُتنی کاشی رام
سپُتر لالا رام

Ram Bai w/o Kashi Ram ——- s/o Lala Ram

ਸਰੀਮਤੀ ਸਰਸਤੀ ਬਾਈ
ਧਰਮਪਤਨੀ ਜੀਵਨ ਦਾਸ
ਜਨੇਜਾ

شریمتی سرستی بائی
دھرم پتنی جیون داس
جنیجا

Shrimati Sarasti Bai w/o Jiwan Das Janeja

ਸ਼ਰੀਮਤੀ ———- ਬਾਈ
ਧਰਮਪਤਨੀ ਕਾਸ਼ੀ ਰਾਮ
ਸਪਤਾ

شریمتی ———- بائی
دھرم پتنی کاشی رام
سپتا

Shrimati ——- Bai, w/o Kashi Ram
Seven

یادگار

ਯਾਦਗਾਰ
ਸਰਗ ਨਿਵਾਸ ਮਾਤਾ ਭਿਗਵਾਂ ਬਾਈ ਪਿਤਾ ———
ਅਹੂਜਾ —— ਬਣਵਾਈ
ਭਗਤ

سرگنواسی ماتا بھِگواں بائی پِتا ——–
اہوجا —– بنڑوائی
بھگت

Memorial
Built by late mother Bhigwan Bai —– Ahuja —–
Bhagat

ਸ਼ਰੀਮਤੀ ਗੋਪੀ ਬਾਈ ਧਰਮਪਤਨੀ ਲਾਲਾ ਗੰਗਾ ਰਾਮ

شریمتی گوپی بائی دھرم پتنی لالہ گنگا رام

Mrs / Lady Gopi Bai w/o Lala Ganga Ram

——— ਸ਼ਰੀਮਤੀ ਗਨੇਸ਼ ਦੇਵੀ ਸਰਗਬਾਸੀ
——— ਸਰਗੋਧਾ

It is interesting to note that all the inscriptions are either in Urdu or Punjabi written in the Gurmukhi script. None is in Hindi. Perhaps, following the Sikh practice and out of respect, they avoided writing Hindi or Sanskrit alphabets on the ground. This is an observation I have made in Sikh gurdwaras as well, where inscriptions placed on the ground are always written in Urdu, while plaques fixed on walls are invariably in Gurmukhi.

Current Situation

At present, the temple is being used as a mosque and a madrassa (religious school) by the Shia community of the city. The madrassa was established in 1949, following the departure of the Hindu population in 1947. Hence, the complex currently houses both a mosque and a madrassa building.

Tariq Amir
Islamabad
March 2, 2026.

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212. Sardar Sahib Mota Singh School, Neela, district Chakwal.

Tariq Amir — Mon, 02 Feb 2026 09:26:21 +0000

In my previous post, I took you on a tour of a historic school at Munday, Chakwal. That post was about Hira Singh Khalsa School, Munday. On the same day, I also had the opportunity to visit a similar school, which was likewise built by the Sikh community of this area, the High School at Neela. Incidentally, this school too was built around the same time and with the same noble intention of promoting the welfare of the local community, irrespective of religion. It is therefore no coincidence that people with such a noble spirit were close friends and cooperated with each other in this worthy cause. This article is also a tribute to those great visionaries and the spirit they possessed, which helped lay the foundation of an educational system in this area.

Location:

Government High School, Neela is located in Chakwal District, but at the time of its establishment, it was part of Jhelum District. It lies about 34 km northwest of Chakwal city (straight-line distance) and only 4 km west of the Neela–Dullah Interchange on the Islamabad–Lahore Motorway (M2). The geographical coordinates of the school are 33°09′43.73″N, 72°37′05.37″E. The school is situated on the southern edge of the village, almost one kilometre south of the centre of the oldest area of the village. Neela village is located in the plains of the Potohar Plateau, interspersed with small hills. The famous River Soan, often called the cradle of civilization, flows nearby.

History of the school:

This beautiful school was founded by Sardar Mota Singh. It was established in 1925 and was granted the status of a middle school in 1948. It eventually became a high school in 1957. Since its inception a century ago, it has served not only the children of Neela but has also catered to the needs of the adjoining villages. It has maintained excellent educational facilities for its students and has indeed been a beacon of light in this area. During the last century, it has educated a countless number of students.

However, it is disappointing to note that, despite the growing needs of the area and the increasing number of students, the school has not been expanded during all this time. Only a few rooms have been newly constructed for administrative purposes. Nevertheless, it is encouraging to see that the building is regularly repaired and remains in good condition.

The school has considerable vacant land at the back, which can be utilised to construct a new block, providing additional classrooms for the students—something that is urgently required.

The school of Sardar Mota Singh, presently, Government High School, Neela. (20.11.2025.)

Another view of the school. (20.11.2025.)

A closer view of the facade. (20.11.2025.)

The main entrance of the hall of the school. (20.11.2025.)

Right side of the school. (20.11.2025.)

The backside side of the school. (20.11.2025.)

The back entrance of he hall. (20.11.2025.)

Left side of the school. (20.11.2025.)

The front door of the hall. (20.11.2025.)

Verandah at the front side of the school. (20.11.2025.)

The inside view of the hall. (20.11.2025.)

Architecture of the School Building

The building of the school is very impressive and beautiful, especially its facade. Such as one cannot expect in a village. This fact becomes more marvellous when one thinks that this school was constructed exactly a century ago. The basic plan of the building is the same as of the Hira Singh Khalsa School at Munday.

There is a big spacious and airy hall in the middle and two wings on both sides, with four rooms in two rows in the each wing. The rooms are quite large, airy and naturally well lit, with many doors, windows and ventilators, providing ample fresh air and light. The main hall too has all these qualities, which make it an excellent place for functions and large gatherings. An amazing facility for a school of a village, and that’s too one hundred years ago.

The school building reflects a graceful blend of traditional Mughal architectural elements with colonial-era institutional design. Constructed in solid masonry, It follows a symmetrical layout with a long arched veranda running along its front, providing shade and ventilation. The cusped arches, resting on sturdy pillars, give the façade a dignified appearance. A slightly raised central portionadds prominence to the structure. The building is painted in a striking combination of deep red, white, and turquoise blue, with red highlighting the arches and pillars, white used for cornices and wall surfaces, and blue adding contrast to panels and doors. Built in the third decade of the twentieth century, the building not only served an educational purpose but also stands as a fine example of heritage architecture in the Potohar region.

Another striking feature of the building is its woodwork, including the doors, windows, and ventilators. Even after the passage of nearly one hundred years and continuous use by thousands of students, these wooden elements remain in excellent condition. The quality of the timber, combined with fine craftsmanship, is clearly evident and reflects the durability and care with which the building was originally constructed.

Gallery of the hall. (20.11.2025.)

A view from the gallery. (20.11.2025.)

A classroom. (20.11.2025.)

A corridor between the two rows of classrooms. (20.11.2025.)

Another room. (20.11.2025.)

Sardar Sahib Sardar Mota Singh Bhasin

Sardar Mota Singh was born in 1885. He belonged to a humble family, and by the age of ten, both his parents had died. Some sources say that he did not receive any formal education. He was married into the family of Sardar Chet Singh, the founder of the Khalsa School at Munday. Mota Singh was the son-in-law of Sardar Jawala Singh, the elder brother of Sardar Chet Singh. This piece of information was shared with me by Sardar Ratan Deep Singh, the grandson of Sardar Chet Singh ji, from Delhi.

Sardar Chet Singh and his brother Jawala Singh were prominent and very successful businessmen in Iran. They were based in Zahedan and were involved in the construction of roads. They also worked as contractors for the British Army, running army canteens and providing other supplies. Sardar Mota Singh later joined them and, like them, made his fortune in business and trade. He established his business in several cities of Iran, as well as in Karachi, Lahore, and Gujar Khan. He traded in oil and dry fruits.

He used his vast resources for philanthropy and worked for the uplift of his native village, Neela. Despite being uneducated (or very little educated), he realized the importance of education and established a school in Neela. I was told by a senior teacher, Mr. Mahfooz, that this school cost him around Rs. 100,000, and that he bore the entire cost himself, without donations from other sources. He did not accept even free land and paid the price in full.

He established this school in 1925. Unlike some other schools, it has no plaques to confirm the date of its construction. However, a plaque fixed on a now-filled well gives the year of construction as 1925. The principal specially brought out the plaque, which they have preserved, to show it to me. I was thrilled to see this invaluable record of the school.

Besides this school, a vast playground was provided for the students. There was also a dispensary for the students and a residential building for the teachers’ residence. Unfortunately, nothing has survived. However, the school is still in good condition. An article on this school in Dawn is also worth reading.

Sardar Sahib Sardar Mota Singh Bhasin (1885 – 1967)

੧ ਓ ਸਤਿ ਗੁਰਪ੍ਰਸਾਦ
ਇਹ ਖੂਹ
ਸ੍ਰ: ਸ: ਮੋਤਾ ਸਿੰਘ ਸਪੁਤ੍ਰ
ਸ੍ਰ: ਸੋਬਾ ਸਿੰਘ ਨੇ ਫਰਵਰੀ
੧੯੨੬ ਵਿਚ ਤਿਆਰ ਕਰਵਾਯਾ
ਰਹੀ
ਸ੍ਰ: ਗੁਰਮੁਖ ਸਿੰਘ ਹੈਡਮਾਸਟਰ
ਸੁਖੋ ਨਵਾਸੀ

اک اونکار ست گرپرساد
ایہ کھوہ
سردار صاحب موتا سنگھ سپُتر
سردار سوبا سنگھ نے فروری
1926 وِچ تیار کروایا
راہی
سردار گورمُکھ سنگھ ہیڈماسٹر
سُکھو نواسی

There is One Universal Creator; truth is His name. By the Guru’s grace.
This well was prepared in February 1926, by Sardar Mota Singh s/o Sardar Soba Singh, through Sardar Gurmukh Singh, the headmaster. Resident of Sukho.*

*Sukho is a village in Rawalpindi district, located at: 33°14’59.53″N, 73°10’50.12″E.

It is pertinent to mention here that Mr Ratan Deep Singh, the grandson of Mr Chet Singh, the founder of the Khalsa School, Munday, is still very deeply attached to these institutions, which were established by his ancestors and their friends. When he came to participate in the centenary celebrations of the school at Munday, he also visited the school at Neela. Most importantly, Sardar Gurcharan Singh, the grandson of Sardar Mota Singh, also accompanied him, and they both visited the school at Neela as well. Both families are deeply attached to the cause of education and run schools in Delhi, bearing the names of Munday and Neela. Mr Deep Singh has visited Pakistan several times during the last decade and has played a positive role in the maintenance and progress of these schools.

L to R: Sardar Gurcharan Singh, Sardar Ratan Deep Singh & Sardar Chet Singh.

L to R: The writer and Mr Muhammad Ejaz, principal of the school. (20.11.2025.)

L to R: Mr Muhammad Yaqoob, a senior teacher, Mr Muhammad Ejaz, the principal & the writer. (20.11.2025.)

Mr Muhammad Mahfooz, a teacher in the school. (20.11.2025.)

The new office block of the school. (20.11.2025.)

The above board provides the following information about the school:

Sanctioned: 1925
Primary: 1925
Middle: 1948
High: 1957

Total Area: 38 Kanals 11 Marlas (Approximately 209,712 sq. ft)
Rooms: 8
Size: 20 x 24 feet
Hall: 25 x 50 Feet

A vast playground near the school. (20.11.2025.)

My personal connection

My father had three brothers. The eldest one was Mr. Muhammad Hussain, the second one was Mr. Muhammad Masood, and my father, Amir Hussain, was the youngest. The eldest brother, Mr. Muhammad Hussain, was a scholar and a teacher by profession, especially in the early decades of his career. He was born in 1930 in Lilla, District Jhelum. At that time, Chakwal was also a tehsil of Jhelum.

Sometime around 1968–1970, he taught in this school for two or three years. During this period, my father, who was ten years younger than his eldest brother, along with my mother, came to Neela and stayed there for three or four days. Their brother Muhammad Masood was also with them. All three brothers have now passed away. My father was the last to pass away and died in August 2024. My mother still remembers this visit, though she did not see the school itself.

While going to Neela, I did not have this connection in mind. However, once there, I recalled that I used to hear about Uncle Muhammad Hussain teaching in Neela-Dullah and about my parents’ visit to that place. I later talked to my mother about this visit, and she confirmed that it was the same Neela. While walking on the hill beside the River Soan and close to the village, I recalled many memories of those departed souls.

L to R: Muhammad Masood, Amir Hussain & Muhammad Hussain. (14.03.2025.)

This school, and other similar schools in this region, are a living legacy of those noble souls who built these educational institutions, which are still spreading the light of wisdom and knowledge after such a long time. They achieved all this while rising above the boundaries of religion. Generation after generation of students has passed through the doors of this school and entered the world better prepared to shape a future for themselves.

It is no coincidence that the Chakwal, Jhelum, and Rawalpindi region is among the areas with the highest literacy rates in Pakistan. This fact alone has played a pivotal role in the socio-economic development of the region. The foundations laid by these early institutions continue to benefit society, reminding us that investment in education yields results that last far beyond a single lifetime.

This article would remain incomplete if I did not thank Mr. Muhammad Ejaz Sahib, the Principal of the school, and his staff. Without their help and cooperation, it would not have been possible to write this article. Their guidance was very valuable to me. Mr. Muhammad Mahfooz, another senior teacher, took me on a tour of the village and showed me many interesting sites. Hopefully, I shall write another article on this beautiful village soon.

Tariq Amir
Islamabad
February 1, 2026.

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211. Hira Singh Khalsa School Munde, district Chakwal.

Tariq Amir — Tue, 30 Dec 2025 15:51:27 +0000

When we talk about the spread of modern education in this region, which is now Pakistani Punjab, we cannot ignore the efforts of the Sikh community. While visiting several schools, I realized that the role of the Sikhs was very important, especially in the private sector. Although all three religious communities were involved in the movement for modern education—such as Anjuman-i-Himayat-i-Islam, Arya Samaj, and Singh Sabha—I have so far felt a stronger Sikh footprint in rural Punjab. They established many schools for children of all communities, regardless of caste or creed.

For further details, readers may visit the “Schools” category and read about a few more institutions set up by private individuals for the sole purpose of the welfare of their communities. One such shining example of philanthropy was a school called Hira Singh Khalsa School, now known as Government High School.

Location:

Hira Singh Khalsa School was established in a village known as Munday (also called Munde). It is located about 17 kilometres northwest of Chakwal city and nearly 9 kilometres from the Balkasar Interchange on the M-2 Islamabad–Lahore Motorway. The area now forms part of Chakwal District; however, at the time of the school’s establishment, Chakwal tehsil was administratively part of Jhelum District. The geographical coordinates of the school are 32°59′35.83″ N, 72°40′43.56″ E.

History:

The history of the school is well preserved in the form of marble plaques fixed at different places in the school. These provide clear and authentic information about the history of the construction of the school and also tell us about the people who built it with love and devotion. According to the first plaque fixed on the deorhi, the school was started on 18 June 1918. However, the deorhi itself was built in 1925, as indicated by another plaque. The main hall and the adjoining four rooms were constructed in 1923. It appears that either the work on the school was stalled between 1918 and 1923, or the classes were conducted in a makeshift structure and were later shifted to the new building once it was completed.

The school was named Sardar Hira Singh and was built by Sardar Chet Singh in the loving memory of his late father. Besides Sardar Chet Singh, many other individuals also contributed towards the construction of the school; their names can be seen on the plaques, which will be mentioned below.

Hira Singh Khalsa School, Munday, district Chakwal. (20.11.2025.)

Another view of the facade of the Hira Singh Khalsa School. (20.11.2025.)

The courtyard of the school. (20.11.2025.)

੧ ਓ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀਫਤਹ
S. (Sardar) Hira Singh A. V. School
Mundey
IN THE LOVING MEMORY OF HIS FATHER
S. HIRA SINGH
THIS
INSTITUITION WAS STARTED
BY
HIS HUMBLE SON
S. CHET SINGH
18TH JUNE 1918

੧ ਓ ਸਤਿ ਗੁਰਪ੍ਰਸਾਦ
ਪ੍ਰੀਤਮ ਡੀਉਡੀ
پریتم ڈیوڑھی
ਪ੍ਰਲੋਕ ਵਾਸੀ ਕਾਕਾ ਪ੍ਰੀਤਮ
ਸਿੰਘ ਦੀ ਯਾਦਗਾਰ ਵਿਚ
ਭਾ. ਰਾਜਾ ਸਿੰਘ
ਸਪੁਤ੍ਰ ਸ: ਨਿਹਾਲ ਸਿੰਘ
ਜੀ ਮੁੰਡੇ ਨਿਵਾਸੀ ਨੇ ਬਨਵਾਈ
ਅੱਸੂ ੧੯੮੨

اک اونکار ست گُرپرساد
پریتم ڈیوڈی
پرلوک واسی کاکا پریتم
سنگھ دی یادگار وِچ
بھائی راجا سنگھ
سپُتر سردار نِہال سنگھ
جی مُنڈے نِواسی نے بنوائی
اسو 1982 (ستمبر / اکتوبر 1925ء)

“One Supreme Reality, by the grace of the True Guru.”
Pritam Deorhi
In the memory of late Kaka Pritam Singh, it was constructed by Bhai Raja Singh s/o Sardar Nihal Singh ji, resident of Munday.
Assu 1982 (September / October, 1925 AD)

Layout of the building:

The school complex covers an area of a little over half an acre. The nucleus of the school is its main hall, which was built in 1923. On both sides of the hall, four rooms—two on each side—were constructed. Later, in 1925, a deorhi was built in front of the hall. This deorhi is the most prominent feature of the school building. There are rooms on both sides of the deorhi, with a verandah. Two more rows of rooms are located on the front and right sides of the deorhi (if one is facing the deorhi). These were later additions, possibly added in the 1950s. I have also added a map for directions to reach the school and to illustrate the different sections of the school.

A view from the roof of the Deorhi. (20.11.2025.)

A row of rooms in front of the deorhi. (20.11.2025.)

A row of the room around the courtyard. (20.11.2025.)

A view of the courtyard. (20.11.2025.)

Office of the headmaster. (20.11.2025.)

Office of the school. (20.11.2025.)

Inside the deorhi. (20.11.2025.)

ਸ੍ਰ : ਹੀਰਾ ਸਿੰਘ ਖ਼ਾਲਸਾ ਸਕੂਲ ਮੰਡੇ (ਜੇਹਲਮ)
ਸ੍ਰ: ਸੰਤ ਸਿੰਘ ਹਾਲ
ਸ੍ਰ: ਲਾਭ ਸਿੰਘ ਸਪੁਤ੍ਰ
ਸ੍ਰ: ਸੰਤ ਸਿੰਘ ਜੀ ਨੇ ਅਪਨੇ ਪਿਤਾ ਜੀ ਦੀ
ਯਾਦਗਾਰ ਵਿਚ
ਇਹ ਹਾਲ ਬਨਵਾਇਆ

سردار ہیرا سنگھ خالصہ سکول مُنڈے (جہلم)
سردار سنت سنگھ ہال
سردار لابھ سنگھ سپُتر
سردار سنت سنگھ جی نے اپنے پِتا جی دی
یادگار وِچ
ایہ ہال بنوائیا

Sardar Hira Singh Khalsa School Munday (Jhelum)
Sardar Sant Singh Hall
Sardar Labh Singh s/o Sardar Sant Singh ji, constructed this hall in memory of his father.

یہ ہال سردار لابھ سنگھ جی
نے اپنے گورپورنواسی پِتا سردار سنت سنگھ جی
کی یادگار میں تعمیر کرایا ۔ 1923 ء

ਯੇਹ ਹਾਲ ਸਰਦਾਰ ਲਾਭ ਸਿੰਘ ਜੀ
ਨੇ ਅਪਨੇ ਗੁਰਪੁਰਨਿਵਾਸੀ ਪਿਤਾ ਸਰਦਾਰ ਸੰਤ ਸਿੰਘ ਜੀ
ਕਿ ਯਾਦਗਾਰ ਮੇਂ ਤਾਮੀਰ ਕਰਾਯਾ. ੧੯੨੩ ਇ

This Hall was constructed by Sardar Labh Singh ji in memory of his heavenly abode father Sardar Sant Singh ji. 1923 AD

੧ ਓ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕਿ ਫ਼ਤੇਹ
ਵਿਦਿਆ ਵਿਚਾਰੀ ਤਾਂ ਪਰ ਉਪਕਾਰੀ
ਹੀਰਾ ਸਿੰਘ ਖ਼ਾਲਸਾ ਸਕੂਲ
ਮੁੰਡੇ (ਜੇਹਲਮ) ਦਾ ਬੁਨਿਆਦੀ ਪਥਰ
ਪੰਜ ਪਿਆਰਿਆਂ
ਨੇ ਅਪਨੇ ਹਸਤ ਕਵਲਾਂ ਨਾਲ
ਅਜ ੧੭ ਅਪ੍ਰੈਲ ੧੯੨੩ ਮੁਤਾਬਾਕ ੪ ਵੇਸਾਖ ਸੰਮਤ ੪੫੪ ਨਾ:
ਨੂੰ ਰਖਿਆ

HIRA SINGH KHALSA SCHOOL
MUNDE (JHELUM)
FOUNDATION STONE LAID BY
FIVE PIARAS
ON THE 17TH APRIL 1923

ہیرا سنگھ خالصہ سکول
مونڈے (جہلم) کا بنیاد پتھر
آج مورخہ 17 اپریل 1923ء مطابق 4 بِساکھ سمت 454 ناناک شاہی کو
پانچ پیاروں نے اپنے
دست مبارک سے رکھا

Entrance of the hall. (20.11.2025.)

The inside view of the Sardar Sant Singh Hall. (20.11.2025)

Looking towards the entrance doors of the hall. (20.11.2025.)

A side wall of the hall. (20.11.2025.)

From Right to Left: Sardar Chet Singh, Sardar Ratan Deep Singh, Sardar Gurcharan Singh.

Special Centenary Ceremony Date of Establishment 18 June 1918

In Connection with the establishment of
Government High School Munday (Chakwal)

A warm and heartfelt welcome is extended to all the distinguished guests on the special arrival of Sardar Rattan Deep Singh Kohli (grandson of the school’s founder, Sardar Chet Singh), Sardar Gurcharan Singh, Mr. Ghulam Saghir Shahid, Deputy Commissioner Chakwal, and the senior officers of the Education Department. The Headmaster and staff of the school, the Frogh-e-Taleem Committee, and the people of the village warmly welcome all the honoured guests from the depths of their hearts.

A podium in the hall.

Government High School Munday
donated by Muhammad Azad (late), the watchman.

Two of the four rooms, constructed in 1923, were later repaired.

Originally, only four rooms were constructed to start a primary school. In those days, the primary level was up to Class Four. These rooms are located on the right and left sides of the hall, with two on each side facing each other. These rooms were repaired in recent times. It is remarkable that the plaques were not removed and were fixed in the same places after the repair work was completed.

N: 1 ਨੰ: ੧
ਇਸ ਕਮਰੇ ਦੀ ਸੇਵਾ ਸ੍ਰ: ਰਾਮ ਸਿੰਘ
ਸਪੁਤ੍ਰ
ਸ੍ਰ: ਹੀਰਾ ਸਿੰਘ ਜੀ ਨੇ ਕਰਾਈ
ਸੰਮਤ ੧੯੮੫
نمبر 1
اس کمرے دی سیوا سردار رام سنگھ
سپُتر
سردار ہیرا سنگھ جی نے کرائی
سمت 1985 (1923 ء)
No. 1
Service for this room was rendered by Sardar Ram Singh s/o Sardar Hira Singh ji. Samvat 1985 ( 1923 AD)

یہ کمرہ سردار رام سنگھ جی خلف الصدق
سردار ہیرا سنگھ صاحب نے تعمیرا کرایا 1923 ء

ਯੇਹ ਕਮਰਾ ਸਰਦਾਰ ਰਾਮ ਸਿੰਘ ਜੀ ਖ਼ਲਫ਼ ਅਸ ਸਿਦਕ਼
ਸਰਦਾਰ ਹੀਰਾ ਸਿੰਘ ਸਾਹਿਬ ਨੇ ਤਾਮੀਰ ਕਰਾਯਾ ੧੯੨੩ ਇ
This room was constructed by Sardar Ram Singh ji, the worthy successor of Sardar Hira Singh Sahib. 1923 AD

N:2 – ਨੰ: ੨
ਇਸ ਕਮਰੇ ਦੀ ਸੇਵਾ ਰਾ: ਸ੍ਰ: ਮਹਾਂ ਸਿੰਘ ਜੀ
ਸਪੁਤ੍ਰ
ਸ੍ਰ: ਹੀਰਾ ਸਿੰਘ ਜੀ ਨੇ ਕਰਾਈ
ਸੰਮਤ: ੧੯੮੫
نمبر 2
اس کمرے دی سیوا رائے سردار مہاں سنگھ جی
سپُتر
سردار ہیرا سنگھ جی نے کرائی
سمت 1985 (1923 ء)
Service for this room was rendered by Sardar MahaN Singh ji s/o Sardar Hira Singh ji. Samvat 1985 (1923 AD)

یہ کمرہ سردار گوپال سنگھ نے بیادگار گورپورنواسی رائے صاحب سردار مہاں سنگھ
خلف الصدق ہیرا سنگھ صاحب نے تعمیرا کرایا۔ 1923 ء
ਯੇਹ ਕਮਰਾ ਸਰਦਾਰ ਗੋਪਲ ਸਿੰਘ ਨੇ ਬੇਯਾਦਗਾਰ ਗੁਰਪੁਰਨਿਵਾਸੀ ਰਾਏ ਸਾਹਬ ਸਰਦਾਰ ਮਹਾਂ ਸਿੰਘ
ਖ਼ਲਫ਼ ਅਸ ਸਿਦਕ਼ ਹੀਰਾ ਸਿੰਘ ਸਾਹਿਬ ਨੇ ਤਾਮੀਰ ਕਰਾਯਾ. ੧੯੨੩ ਇ
This room was constructed by Sardar Gopal Singh in memory of heavenly abode Rai Sahib Sardar Mahan Singh, worthy successor of Sarda Hira Singh. 1923 AD

N: 3 – ਨੰ: ੩
ਇਸ ਕਮਰੇ ਦੀ ਸੇਵਾ ਰਾ: ਸ੍ਰ: ਮਹਾਂ ਸਿੰਘ ਜੀ
ਸਪੁਤ੍ਰ
ਸ੍ਰ: ਹੀਰਾ ਸਿੰਘ ਜੀ ਨੇ ਕਰਾਈ
ਸੰਮਤ ੧੯੮੫
نمبر 3
اس کمرے دی سیوا رائے سردار مہاں سنگھ جی
سپُتر
سردار ہیرا سنگھ جی نے کروائی
سمت 1985 (1923 ء)
Service for this room was rendered by Sardar Mahaan Singh ji s/o Sardar Hira isngh ji. Samvat 1985 (1923 AD)

یہ کمرہ سردار گوپال سنگھ نے بیادگار گورپورنواسی رائے صاحب سردار مہاں سنگھ صاحب
خلف الصدق سردار ہیرا سنگھ نے تعمیر کرایا۔ 1923 ء
ਯੇਹ ਕਮਰਾ ਸਰਦਾਰ ਗੋਪਲ ਸਿੰਘ ਨੀ ਬੇਯਾਦਗਾਰ ਗੁਰਪੁਰਨਿਵਾਸੀ ਰਾਏ ਸਾਹਿਬ ਮਹਾਂ ਸਿੰਘ ਸਾਹਿਬ
ਖ਼ਲਫ਼ ਅਸ ਸਿਦਕ਼ ਹੀਰਾ ਸਿੰਘ ਨੇ ਤਾਮੀਰ ਕਰਾਯਾ. ੧੯੨੩ ਇ
This room was constructed by Sardar Gopal Singh in memory of the heavenly abode Rai Sahib Sardar Mahan Singh Sahib, worthy successor of Sardar Hira Singh. 1923 AD

N: 4 – ਨੰ: ੪
ਇਸ ਕਮਰੇ ਦੀ ਸੇਵਾ ਸ੍ਰ: ਈਸ਼ਰ ਸਿੰਘ ਜੀ
ਸਪੁਤ੍ਰ
ਸ੍ਰ: ਹੀਰਾ ਸੰਘ ਜੀ ਨੇ ਕਰਾਈ
ਸੰਮਤ ੧੯੮੫
نمبر 4
اس کمرے دی سیوا سردار ایشر سنگھ جی
سپُتر
سردار ہیرا سنگھ جی نے کرائی
سمت 1985 (1923 ء)
Service for this room was rendered by Sardar Eshar Singh ji s/o Sardar Hira Singh ji. Samvat1985 (1923 AD)

یہ کمرہ سردار ایشر سنگھ جی خلف الصِدق
سردار ہیرا سنگھ صاحب نے تعمیر کرایا۔ 1923 ء
ਯੇਹ ਕਮਰਾ ਸਰਦਾਰ ਈਸ਼ਰ ਸਿੰਘ ਜੀ ਖ਼ਲਫ਼ ਅਸ ਸਿਦਕ਼
ਸਰਦਾਰ ਹੀਰਾ ਸਿੰਘ ਸਾਹਿਬ ਨੇ ਤਾਮੀਰ ਕਰਾਯਾ. ੧੯੨੩ ਇ
This room was constructed by Sardar Eshar Singh the worthy successor of Sardar Hira Singh Sahib. 1923 AD

L to R: The writer & Mr Masood Al Rauf, the headmaster of the Government High School, Munday. (20.11.2025.)

Mr Imran Haider, the office assistant at the school. (20.11.2025.)

The computer lab of the school. (20.11.2025.)

Office of the school. (20.11.2025.)

Sardar Chet Singh. (20.11.2025.)

Sardar Chet Singh

Sardar Chet Singh was the driving spirit behind this wonderful legacy. He was a prominent businessman of the area and a well-travelled man. He also had business interests in Iran. Being aware of the importance of education for the development and betterment of his community, he played a key role in promoting modern education. He also played an important role in the establishment of Khalsa High School, Chakwal, in 1910.

It is also worth noting that his two brothers, Sardar Ram Singh and Sardar Eshar Singh, contributed towards the construction of two rooms, one each. In addition, Sardar Ram Singh bore the cost of constructing two more rooms. These four rooms, as noted above, were the first four rooms of the school.

Sardar Ratan Deep Singh on the occasion of the centenary celebrations of the school. 1918

Historical Background of the Government High School Munday

Establishment: Sardar Chet Singh established it in 1918. At that time, it had the status of a primary school. It consisted of one hall and four rooms.
Status of a Middle School: It was given the status of a middle school in 1927 and four additional rooms were constructed.
Status of a High School: This school in the northwestern area of Chakwal was granted the status of a high school in 1931. After the creation of Pakistan in 1947, its two branches were established temporarily.
Expansion: With the cooperation of the local teachers and the public, four rooms, includingan office and a staff room, were added in 1956 – 58.
Special Repairs: Under the supervision of a local committee, the old rooms were repaired with a grant of Rs 280,000 in 1987-88.
1995: The school was provided with electricity.
1998: New furniture was bought for the children, in August 1998, the hall was fitted with ceiling fans. The southern section was constructed.
1999: A handpump was installed in the courtyard, and pathways were constructed.
2001: With a special grant, the courtyard of the school was paved, and the roofs of the rooms adjacent to the hall were changed. A room was constructed on the roof of the deorhi as a mosque.
2013: The possession of the school ground was gained, which had been under a legal dispute for fifty years.
2014: With the special cooperation of the POL Balkasar, a donation of a hundred chairs and an electric water cooler was received.
2015: Three toilets were constructed for the children.
2015: To overcome the shortage of water, a 400-foot bore was dug with the cooperation of the teachers and local people, and an electric motor was installed.

Government High School Munday
Heads of the School

Names of the headmasters of the school.

210. A historic mosque at Nizamabad, Wazirabad.

Tariq Amir — Mon, 22 Dec 2025 08:25:54 +0000

In my previous post about a baoli near Wazirabad, we observed that Wazirabad was, and still is, an important city on the historic Grand Trunk Road. It was a significant city during the Mughal and Sikh periods. Being an important administrative and communication centre of the area, many important and historic buildings from that era still exist in and around the city.

We have already visited a Baoli near Wazirabad in my previous post, and in this post, I shall show you a historic mosque in this area. This mosque is about 440 meters to the north west of the baoli.

Location of the Mosque

This beautiful mosque is located in Nizamabad, a suburb of Wazirabad, at 32°25’34.39″N, 74°07’26.53″E. For a clearer idea of the location and to find the route to reach it, kindly refer to the map given at the end of the article. I could not find any reference to the name or history of this mosque. However, it can be safely assumed that it was constructed during the Mughal era.

A historic mosque at Nizamabad, near Wazirabad. (11.11.2025.)

The mosque is built over a platform. (11.11.2025.)

closer view of the mosque. (11.11.2025.)

Mihrab of the mosque. (11.11.2025.)

The ceiling. (11.11.2025.)

Looking towards west. (11.11.2025.)

Looking towards the entrance. (11.11.2025.)

The writer. (11.11.2025.)

A side view of the mosque. (11.11.2025.)

A backside view of the mosque (11.11.2025.)

Architecture

The most prominent feature of the mosque is its large central dome, which is hemispherical in shape and crowned with a finial. This type of dome is a characteristic element of Mughal mosques and tombs. The presence of such a dome strongly supports a Mughal-era origin.

The façade of the mosque is marked by deeply recessed, cusped arches, another typical Mughal feature. These arches are well proportioned and symmetrically arranged, giving the building a balanced and dignified appearance. The emphasis on symmetry and harmony is a key principle of Mughal architecture.

The mosque is constructed mainly of brick masonry, with traces of lime plaster still visible on the walls. This method of construction was widely used in provincial Mughal buildings, especially in areas away from major imperial centres. The relatively simple decoration suggests that this was not an imperial mosque but a local or regional foundation.

Inside the mosque the walls and arches are richly decorated with fresco-style floral paintings. These floral motifs are arranged in panels and borders, such naturalistic floral designs are a hallmark of late Mughal decorative art, especially from the Shah Jahan period onward.

The mihrab is the most elaborately decorated part of the interior. It is framed by a pointed arch and filled with delicate floral patterns painted in earthy tones of red, ochre, green, and black. Above the mihrab, there is a calligraphic panel in Arabic, a beautiful piece of caligraphyin ArabicT

Present Condition

The present condition of the mosque is not good, and the building is in a bad shape. Indeed, I was surprised to see that, despite its great historic and religious value, it seems to be completely forgotten and abandoned. Despite being surrounded by a populated area, regular prayers are not offered in the mosque, and seemingly no one is taking any care of it.

I was informed that some steps were taken by the Archaeological Department to repair and restore it. We can see the results inside in the shape of some restored paintings. However, this project was abandoned at the initial stages and has not been completed since.

I appeal to the concerned department to take immediate steps to save this mosque before it becomes a victim of the hunger of land grabbers.

Tariq Amir

December 22, 2025.
Islamabad

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209. A Historic Baoli at Wazirabad.

Tariq Amir — Wed, 17 Dec 2025 08:53:22 +0000

Baolis, or stepwells, were an integral part of communication, administration, and social life in the past. Almost all major roads in South Asia had baolis along them to facilitate travellers by fulfilling their need for water, as well as that of their animals. The GT Road, being the most important highway in the region, was no exception. In Pakistan, most of the surviving baolis are found near the GT Road. So far, I have visited about twelve baolis. You can find more about them by visiting the Baolis category.

Baoli at Wazirabad

Wazirabad is a historic city on the GT Road, near the banks of the River Chenab. During the Mughal and Sikh periods, it was an important administrative centre and, being situated on the Great Trunk Road, also a major trading and communication hub. To facilitate travellers, a baoli was built near the city. The baoli is located at 32°25′25.53″N, 74°07′39.95″E. It is now in a suburb of Wazirabad, though it actually lies a little over two kilometres southeast of the historic centre of the city, towards the town of Dhonkal, 2 kilometers further to the southeast. Due to its proximity to Dhonkal, some people refer to it as Baoli of Dhonkal as well.

History

The baoli was most probably built in the sixteenth or seventeenth century. Many online sources claim that it was constructed during the reign of Sher Shah Suri (1540–1545), who is well known for reconstructing and renovating the Great Trunk Road. An article published in Dawn on January 24, 2006, mentions this baoli and dates its construction to the period of Sher Shah Suri’s rule. The article, titled “16 Monuments Being Restored”, also refers to it as the Sher Shah Suri Baoli.

Sher Shah Suri baoli at Wazirabad. (11.11.2025.)

Another view of the baoli. (11.11.2025.)

The eastern side of the baoli. (11.11.2025.)

The entire length of the baoli. (11.11.2025.)

The well of the baoli, on the western end. (11.11.2025.)

The well. (11.11.2025.)

A view from the west. (11.11.2025.)

Looking down the stairs. (11.11.2025.)

The water level. Two rooms on right and left (11.11.2025.)

A room on the right side. (11.11.2025.)

Looking up the stairs of the baoli. (11.11.2025.)

The square hall from inside. (11.11.2025.)

Another view of the hall. (11.11.2025.)

Architecture

It is a small and simple baoli, which suggests that it was not built near a large serai or major resting place. For comparison, the baoli at Kharian is much larger in size and greater in depth. This baoli is just 22 metres in length, whereas the one at Kharian is considerably larger, with a length of about 56 meters. However, it closely resembles its bigger counterpart and may be described as a miniature version of the baoli at Kharian. I do not exactly remember the number of steps, but there were nearly forty.

At the starting side of the baoli is a large square room with arched passageways on all four sides. The room is solidly built in the traditional Mughal style and serves as the entrance to the baoli. From this side, stairs lead down to the water table. The stairs are broad and easy to climb.

Near the water table, there are two rooms on either side of the stairs. These were probably used for resting during summer or perhaps by caretakers to monitor and regulate visitors. The entire structure is built of small bricks, as was the custom during Mughal times.

Syed Hassan Abbas. (11.11.2025.)

The writer. (11.11.2025.)

A parting view. (11.11.2025.)

A suggestion

It was good to see that the baoli has been repaired and restored to its original shape. However, I suggest that a boundary wall should also be constructed to protect this historic monument from encroachment. Urbanization has reached this area and may soon engulf it completely. I have seen commendable work at the baolis of Wan Bhachran and Kharian, and the construction of a boundary wall was also in progress during my recent visit to the baoli at Khukha. I am sure the Archaeology or Tourism Department will soon give attention to this suggestion.

Secondly, there is no information board installed by any department declaring it an officially protected monument or explaining its history. I hope that the placement of an authentic information board detailing the history of this baoli would make visits more interesting and educational.

It is a bit tricky to reach this baoli, and Google Maps directions misled us. I am sharing a map below that shows its location and suggests a route to reach it. I hope it will be helpful, I advise you to follow it unless you know a better route.

Tariq Amir

December 17, 2025.
Islamabad

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208. The Great Trigonometrical Survey of India: St. John’s Church, Jhelum.

Tariq Amir — Sun, 14 Dec 2025 17:16:46 +0000

In my previous blog, I took readers on a tour of a beautiful and historic church in Jhelum called St. John’s Church. As I mentioned in that post, my interest in visiting this church was driven by a commemorative plaque installed inside the church to honour 36 British soldiers killed during the Mutiny of 1857. However, this visit on November 10, 2025, proved to be much more interesting and full of learning and new experiences.

GTS Survey Mark:

Besides many other interesting discoveries, I came across something that I neither expected nor even knew existed. All the credit goes to Babu Shafiq Gill sahib, the Assistant Pastor of the church. When we told him the purpose of our visit, he welcomed us warmly and said that before taking us on a tour of the church, he wanted to show us something else. He led us to a corner of the vast compound, hidden behind trees and bushes. There, he pointed out a very important landmark.

An inscription on a pillar-like structure revealed that it was a survey mark, and three bold letters—GTS—stood for the Great Trigonometrical Survey of India. This was a fascinating discovery. I had read about this great survey but had never imagined that its physical landmarks still existed. This benchmark is located at 32°55’18.65″N, 73°43’22.26″E.

Great Trigonometrical Survey of India mark at St. John’s Church, Jhelum (10.11.2025.)

A closer view of the benchmark. (10.11.2025.)

G.T.S
(Great Trigonometrical Survey)
STANDARD BENCHMARK
1906*

THE HEIGHT OF THE TOP
OF THIS PILLAR IS
781.796 FEET
ABOVE THE MEAN LEVEL
OF THE SEA

Just out of curiosity, I checked the height of the area around the church on Google Earth, which shows an elevation of 858 feet. The difference of about 76 feet is quite significant, and I could not find a clear explanation for it.

Churches as Survey Points in the Nineteenth Century

Churches were frequently used as survey points during the nineteenth century because they combined several practical advantages essential for accurate surveying. They were usually solid, permanent masonry structures intended to last for generations, making them reliable reference points. Many churches, especially in British cantonments, featured tall towers or steeples that were clearly visible from long distances, an important requirement for triangulation surveys. Their central and well-documented locations meant they appeared on official maps, while their association with military or civil administration ensured security and controlled access. Churches were often built on slightly elevated ground with open surroundings, further improving visibility. For these reasons, they were ideal locations for placing survey benchmarks and height reference marks, such as those used during the Great Trigonometrical Survey of India.

A Standard Benchmark

A standard benchmark in the Great Trigonometrical Survey of India was a fixed point used for accurate measurement of heights and distances. These benchmarks were established at different locations. So that surveyors could refer to them while mapping the land. They were crucial for maintaining precision in the survey.

The benchmarks were marked carefully, sometimes with inscriptions or metal plates, showing the exact height above a reference point, usually mean sea level. Surveyors used these benchmarks as starting points for their measurements, ensuring that all calculations of elevation and distance were consistent across the region.

These standard benchmarks played a key role in the success of the Great Trigonometrical Survey. By providing reliable reference points, they allowed surveyors to measure large areas accurately and create detailed maps. Even today, some of these benchmarks still exist and are recognized as important historical survey markers.

Index to the Great Trigonometrical Survey, 1922.
Source: Wikipedia

It is interesting to note that in the above given map the Jhelum city is marked with a symbol denoting a “Standard Bench Marks”.

Great Trigonometrical Survey

The Great Trigonometrical Survey of India (GTS) was one of the most remarkable scientific and surveying projects undertaken in the nineteenth century. It laid the foundation for accurate mapping of the Indian subcontinent and played a crucial role in the development of modern surveying and geography in South Asia.

The survey began in 1802 under the leadership of Colonel William Lambton, an officer of the East India Company. The initial aim was to measure a long chain of triangles from southern India northwards in order to determine accurate distances and positions. After Lambton’s death in 1823, the work was continued and greatly expanded by Sir George Everest, after whom Mount Everest was later named. Despite difficult terrain, extreme climate, dense forests, and health risks, the survey continued for several decades and was largely completed by the mid-nineteenth century.

One of the greatest achievements of the Great Trigonometrical Survey was the precise measurement of the Himalayan peaks, including the identification of the world’s highest mountain, later named Mount Everest (Peak XV). The survey also produced the most accurate measurements of the Indian meridian, the size and shape of the Earth in this region, and the relative heights of mountains and plateaus. Advanced instruments such as the Great Theodolite were used, and highly refined mathematical calculations were applied, making the survey a scientific landmark of its time.

The significance of the Great Trigonometrical Survey of India is immense. It provided a reliable geographical framework for maps, administration, infrastructure development, and defense planning. It also contributed valuable data to global geodesy and improved the understanding of the Earth’s curvature. Beyond its scientific value, the GTS stands as a testament to human perseverance and precision, carried out under extremely challenging conditions. Its legacy continues to influence modern surveying and cartography in the region.

In conclusion, the Great Trigonometrical Survey of India and St. John’s Church, Jhelum, are closely linked with the scientific and historical past of this region. The church was not only a place of worship but also part of the wider colonial setting in which surveyors and officers lived and worked while carrying out the great task of mapping India. Understanding this connection helps us appreciate the historical importance of St. John’s Church and reminds us of the need to protect and preserve such heritage sites for future generations.

Babu Shafiq sahib, informed me that government officials still come to visit this benchmark, in connection with their official task related to survey. Hence, it has not lost its signficance and importance even the passage of more than a century.

Babu Shafiq Sahib informed me that government officials still visit this benchmark in connection with their official survey work. Hence, it has not lost its significance and importance even after the passage of more than a century. This clearly shows the lasting practical value of this historic benchmark.

Tariq Amir

December 15, 2025.
Islamabad

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207. St. John’s Church, Jhelum & the Mutiny of 1857!

Tariq Amir — Tue, 09 Dec 2025 09:10:43 +0000

Once, while reading about the Mutiny / War of Independence of 1857, I saw a commemorative plaque bearing the names of British soldiers who were killed in an action at Jhelum. In pursuit of that clue, I visited this church on March 30, 2014, but for some reason I could not enter it. However, it remained on my wish list, and finally I got another opportunity to visit the church on November 10, 2025. This visit proved to be successful, and I had a wonderful experience of visiting this beautiful church, my first visit of this kind.

History:

St. John’s Church, Jhelum, is one of the most significant colonial-era buildings in the city, reflecting both its rich historical past and architectural heritage. Its tall and beautiful spire is visible from a long distance, and in earlier times it was the first landmark a traveller could see, even from across the River Jhelum.

The British annexed the Punjab in 1849 after defeating the Sikhs at the battles of Chillianwala and Gujrat, both fought not far from Jhelum. Under the new administration, first Pind Dadan Khan was made the district headquarters, but the next year Jhelum was made the district headquarters of a district bearing the same name, and a military cantonment was also established here. Situated on the Grand Trunk Road, Jhelum became an important military and administrative centre.

To station army units, a cantonment was built soon after the annexation, and to cater to the religious needs of British soldiers and officers, a church was constructed nearby. The construction appears to have started in the mid-1850s, and the church was formally consecrated on February 7, 1857, by the Bishop of Madras. Consecration means the dedication of a church as a sacred place of worship.

Jhelum must have been a small town at that time, because even much later, in 1883, its population was only 21,107, with probably no local Christian community. Therefore, the worshippers would have been almost exclusively British military and civil officers.

Location:

St. John’s Church is located in the Jhelum Cantonment, in an area between the new and old Grand Trunk Road, at 32°55’16.97″N, 73°43’20.07″E. It is situated less than a kilometre from the Jhelum River, along Iqbal Colony Road. The surroundings are calm and scenic, with lush green trees spread throughout the area. The church itself stands within a spacious compound, covering an area of almost two acres.

Architecture:

The architecture of St. John’s Church is beautiful and dignified, typical of British colonial churches built in military cantonments during the nineteenth century. Constructed in solid masonry, the building reflects a restrained Gothic style. Its most prominent feature is the tall spire, which rises above the surrounding trees and makes the church visible from a considerable distance.

The church has a rectangular plan, a pitched roof, and tall arched windows along the sides, which also help in lighting and ventilation. Along the sides of the church is a series of tall, pointed arched openings, forming an arcade-like appearance. The pitched roof is covered with tiles that protect the structure from rain. The outer structure is supported by buttresses, which add to both the strength and the Gothic character of the building.

St. John’s Protestant Church in Jhelum. (10.11.2025.)

The entrance of the church. (10.11.2025.)

A closer view of the facade. (10.11.2025.)

The tall, beautiful steeple of the church. (10.11.2025.)

A side view of the church. (10.11.2025.)

The apse side of the church (the backside). (10.11.2025.)

The apse. (10.11.2025.)

Another view of the backside. (10.11.2025.)

A beautiful view of the church from the north. (10.11.2025.)

Another view from the north. (10.11.2025.)

The Interior:

The interior of the church is very beautiful. Its nave is spacious and bright, with tall arched windows on both sides that make the space airy and full of light. The pitched roof is supported by wooden beams, which add to the elegance and charm of the building. Inside, there are pews (wooden benches), a lectern, and a pulpit. The most prominent feature is, of course, the altar—a particularly beautiful part of the interior. It is raised on a platform, with a Holy Bible placed upon it and a cross adorning the back wall. This section is exquisitely decorated.

The interior of the church feels like a small museum. I felt as if I had stepped back in time and entered an era long past. Some plaques commemorate historical events, including reminders of the British Raj in India. I shall discuss this subject in more detail later.

Interior of the St. John’s Church. (10.11.2025.)

Altar of St. John’s Church. (10.11.2025.)

A closer view of the altar. (10.11.2025.)

L to R: Syed Hassan Abbas, Babu Shafiq Gill, the Assistant Pastor, Tariq Amir & Mr. Javed Manga, the accountant. (10.11.2025.)

The memorial of the war of 1857. (10.11.2025.)

The pulpit. (10.11.2025.)

A piano and a harmonium. (10.11.2025.)

Another view of the musical instruments. (10.11.2025.)

Pipe Organ:

I also got an opportunity to see for the first time a Pipe Organ. A

pipe organ is a traditional church musical instrument that produces sound by forcing air through pipes of different sizes. It is played from a console with keyboards, pedals, and stops that control the sound. In the 19th century, most pipe organs were mechanical, operated through a system of levers connecting the keys to the pipes. Besides its powerful and resonant sound, a pipe organ often serves as an impressive architectural feature inside a church.

Strangely enough, I missed taking proper photographs of this fascinating instrument. However, in the next three pictures, you can catch glimpses of it. Unfortunately, the organ is presently out of order. Babu Shafiq sahib, informed me that efforts are being made to have it repaired, but the main difficulty is that an expert capable of repairing its complex mechanism is not available in Pakistan.

Pipe organ is partially visible on the right side. (10.11.2025.)

The yellow cupboard-type thing on the left is the pipe organ. (10.11.2025.)

The organ worked with the manual rotation of this wheel. (10.11.2025.)

Pews in the church. (10.11.2025.)

The Holy Bible of the Church:

Shafiq Sahib especially showed me the church’s Holy Bible. It is a very old copy and, despite its age, remains in good condition, though the pages have become somewhat fragile. We could not find the exact date of its printing. I uploaded photographs of the Bible to Copilot, which estimated its publication to be between 1840 and 1875, based on details visible in the images, such as the style of writing, layout, and editing. It is a King James Version, most likely published by Oxford or Cambridge University Press. Undoubtedly, it is a cherished treasure of the church.

The Holy Bible. (10.11.2025.)

The Bible is kept in a glass display case. (10.11.2025.)

The first page. (10.11.2025.)

The index. (10.11.2025.)

The Steeple:

The steeple of the church is one of its most beautiful and prominent architectural features. Although I could not find any official measurements, it is quite tall and was likely once the highest building in the town, visible from a long distance. We entered the steeple via a wooden staircase and also saw its bell. The tower’s windows are shuttered and cannot be opened; otherwise they would offer a beautiful view of the surrounding area and the river. The old engineering and woodwork are particularly impressive.

The wooden stairs inside the steeple. (10.11.2025.)

From inside, the height of the steeple looks even more impressive. (10.11.2025.)

The Church Bell. (10.11.2025.)

Plaques & Inscriptions:

I have a special interest in plaques and inscriptions on old buildings because they provide the most authentic and accurate information about the building and the people associated with it. This church has about nine such plaques and inscriptions, which I am sharing here with my readers.

ST. JOHN’S CHURCHJHELUMCONSECRATED BY THE BISHOP OF MADRAS 7TH FEBRAURY 1857Thomas Dealtry (1795 – 1861) was the Bishop of Madras from 1849 to 1861.

THIS LECTERN HAS BEEN ERECTED

TO THE GLORY OF GOD & IN MEMORY

OF 35 SOLDIERS OF HM XXIV REGT.

OF FOOT, WHO WERE KILLED IN ACTION

AT JHELUM ON 7TH JULY, 1857, OR

DIED OF WOUNDS SUBSEQUENTLY, AND

WHO WERE BURIED IN THE CEMETERY OF

THIS CHURCH, BY THEIR COMRADES AND

DESCENDANTS OF THE SOUTH WALES

BORDERERS, [24TH REGT.] DECEMBER

1936.

Rank	Name	Rank	Name
CAPTAIN	F. SPRING	SGT.	R. FRAYER
SGT.	J. PUDDICOMBE	CPL.	T. SHORE
PTE.	T. BALL	PTE.	C. BUCKLEY
“	M. COONAN	“	W. EARLES
“	M. GUINANE	“	C. HALFORD
“	C. HELEY	“	M. HICKEY
“	J. HUGHES	“	J. JARVIS
“	R. KAVANAGH	“	T. KENNY
“	D. KAVENEY	“	M. LANG
“	J. LOONEY	“	J. LOWRIE
“	W MC GEE	“	P. MC NIGHT
“	J. MEEGHAN	“	T. MILLAR
“	H. MONTGOMERY	“	M. MURRAY
“	R. NOLAN	“	W. RAPKINS
“	W. RAVENHILL	“	T. REDDING
“	O. SILK	“	M. STAPLETON
“	G. TAYLOR	“	P. WALSH
“	G. WILLIAMS	“

The Military Action at Jhelum on 7th July, 1857.

The rebellion among the Indian soldiers of the British Army, then known as the Bengal Army, had already started in Meerut on 10 May 1857. It quickly spread across the entire Indo-Gangetic plains and a large part of central India. Punjab was also affected, though not as severely as some other areas. By 7 July, the troubles finally reached this cantonment, and the subsequent events, as reported by the Deputy Commissioner of Jhelum, are as follows:

The alarm at Jhelum was considerable, as there was no European force to restrain the native battery of artillery and the two regiments (14th and 39th Native Infantry). The 39th were ordered to march, without their magazines, towards Shahpur for orders. Their destination was Dera Ismail Khan, but it was an object to avoid any resistance which might have broken out at Jhelam by keeping them ignorant of their future station. They were sent down the left bank of the Jhelam, and reached Dera Ismail Khan without giving trouble. The native artillery was ordered to Lahore, and there afterwards disarmed. The only regiment which remained was the 14th Native Infantry. The Chief Commissioner resolved to disarm it notwithstanding the Commanding Officer’s assurances of its loyalty. Two companies were ordered to Rawalpindi on pretence of forming a reasure party, but in truth to weaken the regiment. This move left but 500 men at Jhelam. Early on the morning of the 7th July a force of Europeans and guns which had been sent rapidly down from Rawalpindi moved towards the parade ground of the 14th. It was joined on its way by the Sikhs of the 14th. The sepoys, seeing the advancing column at a distance, began firing on their officers, broke, fled to their lines, and there defended themselves against our fore till 1 P.M. By that time they were dislodged, and fled to a neighbouring village. This battle had, however, cost the lives of many of our Europeans. Colonel Ellice, commanding the detachment of Her Majesty’s 24th, was dangerously wounded, and Captain Spring was killed. The heat of the July sun told terribly upon the English troops. The three guns (6-pounders) proved useless against mud walls and that fortified guard-room of the 14th, and when after desperate fighting the lines were cleared of mutineers, the troops were too exhausted from heat, toil and want of food to follow up their advantage. At 4 P.M., Colonel Gerrard, who had assumed command after Colonel Ellice’s fall, order an attack on the village to which the sepys had retreated. The street fighting proved disastrous to our men; the guns were brought up too close to the houses, the gunners and horses were mowed down by the fire of the mutineers, ammunition on our side ran short, and a retreat was sounded. Two guns were brought off the field; the third, after a most gallant defence of it by Lieutenant Battye, Assistant Commissioner, in command of 30 police horse, and two or three other ineffectual attempts to rescue it, was captured by the mutineers and used against us. Both sides bivouacked on the field. Early in the morning, it was found that the enemy had fled. The forethought displayed by Major Browne, Deputy Commissioner, in removing the magazine of the 14th from their lines before the second action, probably contributed much to their speedy flight, as it deprived them of any further supply of ball cartridge. The main body of the fugitives crossed into the Kashmir territory and were subsequently surrendered by the authorities to our Government. Many stragglers were seized by the police, some were drowned, and 144 were killed in the fight. Only about 40 men of the whole 500 who opposed us remained at large. The usual precautions were taken in this district to guard against any ill feeling amongst the people.

We know the names of all the 35 soldiers killed on the British side. However, I could find the name of just one person on the rebel side. That was Mirza Dildar Baig, an officer in the 14th NI. He took command of the regiment after the rebellion and was subsequently arrested and hanged. Nothing more could be found. This information is given on the site of the Academic.

It is pertinent to mention that one of the British Gunners, William Connoly (1816 – 1891), won a Victoria Cross in this action.

To the dear memory of

Lieu. Col. Halford Fellowes Commandant 32nd pioneers.

Bordn 16th Oct. 1833. Entered into Rest

April 9th 1879, on the return march from Kandahar.

GOD PROVED HIM AND FOUND HIM WORTHY FOR HIMSELF.

IN LOVING MEMORY
OF
Clarence Edward Lees
LIEUT 34TH PIONEERS
WHO DIED AT LANDI KOTAL KYBER PASS OF
ENTERIC FEVER ON THE 13TH OF JUNE 1898
AGED 29 YEARS & 4 MONTHS

“Until the day break & the shadows flee away
Blessed are the pure in heart for they shall see God
And God shall wipe away all tears from their eyes”

THIS TABLET IS ERECTED BY A HEART BROKEN WIDOW

TO THE MEMORY

MAJOR HARRY FRANCIS HOLLAND

22ND PUNJAB INFANTRY

DIED 10TH JUNE 1903

ERECTED BY

HIS BROTHER OFFICERS

TO THE GLORY OF GOD

AND IN MEMORY OF

MAJOR ARTHUR HENRY MONTAGU

21ST PUNJABIS

WHO DIED AT JHELUM ON THE 18TH DECEMBER 1907

DEEPLY REGRETTED BY HIS BROTHER OFFICERS

BY WHOM THIS TABLET IS ERECTED

D.T. SINGH LAHORE

TO THE GLORY OF GOD
AND IN MEMORY OF
Lt. Colonel H. S. Far-Strangways
DEPUTY COMMISSIONER OF JHELUM
DIED 8TH JULY 1912.
THIS TABLET IS ERECTED BY HIS FRIENDS.

SACRED TO THE MEMORY
OF
THE FOLLOWING OFFICERS 37TH DOGRAS
WHO DIED DURING THE STAY OF
THE REGIMENT IN JHELUM 1910–1914.

Major R. S. Phillips
Captain C. F. Wakefield
Captain G. F. Somers Lewis
Lieutenant G. D. Lindsell.

ERECTED BY THEIR BROTHER OFFICERS IN AFFECTIONATE REMEMBRANCE

TO THE GLORY OF GOD

AND IN MEMORY OF

MAJOR A.H.B. JOYCE, M.C.*

1ST BN. 1ST PUNJAB REGIMENT

WHO DIED AT MULTAN, WHILE ATTACHED TO

THE 2ND BN., ON THE 11TH SEPTT. 1937.

ERECTED BY HIS BROTHER OFFICERS AND

OTHER FRIENDS.

M.C.* Military Cross

It was a great honour to visit this beautiful house of God. I am thankful to Mr. Babu Shafiq, the Assistant Pastor of this church, for his kindness and cooperation. He also gave invaluable information about the history of this wonderful church.

I pray for the health and happiness of the staff of this church and its congregation.

Tariq Amir

Islamabad

0302-5041777

Nov. 10, 2025

Signature*

Signature*: My name, Tariq Amir, also serves as my signature. The second signature belongs to my friend, Syed Hassan Abbas, at the end.

The main entrance. (10.11.2025.)

“Give, and it will be given to you.”
(Luke 6: Chapter 38, Verse)

Come, let us join together to repair and whitewash the church building from the outside.
Offer your gifts and receive blessings from the Lord.

Elder Anwar Samuel — 0334-5862570
Pastor Parvez Akhtar — 0333-5488678
Church Accountant Javed Manga — 0322-5854405

By: Administration, St. John’s Church, Jhelum CantonmentThe church requires considerable resources to maintain and repair this magnificent building. I thought it appropriate to share this appeal with my readers, inviting their generosity in supporting its preservation. An article in Wikipedia gives the following information about its restoration:

During the early decades of Pakistan, the garrison congregation shrank and the building was locked; it then stood unused for roughly forty years. A Pakistan Army supported conservation effort in 2007 resulted in reopening of the church for worship and for visitors. The church now falls under the Diocese of Rawalpindi* in the united Church of Pakistan and is also promoted by the Tourism Development Corporation of Punjab as part of Jhelum’s heritage trail

* Babu Shafiq Sahib told me that currently, the church was part of the Lahore Diocese.

I hope that greater efforts will be made by the concerned authorities to maintain and preserve this historic heritage building. Clearly, it is not possible for the administration alone, with its limited resources, to repair and conserve such a magnificent piece of architecture. Its preservation requires far greater resources as well as specialized expertise.

As I mentioned at the beginning, my primary interest in visiting this church was the commemorative plaque fixed inside in memory of the British soldiers killed in a battle during the War of 1857. However, the visit proved to be far more rewarding than I had expected. I realized that these colonial-era churches are important historical monuments that preserve a great deal of history within their premises. I hope to visit more churches in the future. I am especially grateful to Babu Shafiq Gil Sahib for his warm reception and for giving me such a wonderful tour of this historic and beautiful church.

Tariq Amir

December 9, 2025.

Islamabad

106. Exploring an Old Serai at Rajopindi, district Jhelum!

Tariq Amir — Tue, 09 Dec 2025 08:24:28 +0000

The legendary Grand Trunk Road, which traversed the entire North Indian Plain, was one of the major commercial routes of the subcontinent. It played a crucial role in the political, economic, and military history of North India. Its importance has been recognized since the time of Ashoka, and all subsequent rulers and dynasties paid attention to its upkeep. However, its true golden age arrived during the Mughal period, when the road was extensively developed and equipped with various facilities, such as caravanserais, baolis, and dak chowkis. Many of these structures still exist today, though most survive only as ruins.

Location and Present Condition:

One such serai is located at Rajopindi, a village about two kilometers northwest of the famous Rohtas Fort, built by Sher Shah Suri in the 1540s. Most of the serai’s original structures and outer walls have disappeared, and a village has since grown within its boundaries. However, even a cursory look on Google Earth clearly reveals the outline and size of the original complex. Today, only the main gate, the remains of some rooms, and a small section of the protective wall survive. Unfortunately, no effort has been made to preserve or restore these remnants.

The serai is roughly square in shape, with each side measuring approximately 164 meters, covering an area of about 6.5 acres. The location of the main gate is 32°58’56.40″N, 73°33’46.10″E. For better understanding, kindly refer to the Google map at the end.

Other Serais in the Potohar Region:

In the Potohar region, I explored two other serais: Serai Pakka near Gujar Khan and Serai Kharbuza near Islamabad. The former is in a little better shape, with most of its walls still extant, whereas the latter has been almost completely destroyed, except for a few remnants.

All three are located near the present route of the GT Road and are square in shape, which is typical of such serais. The other two serais are almost equal in size, covering an area of around 3.6 acres. This serai, however, is considerably larger and, as noted above, covers an area of approximately 6.5 acres. Another serai in the Potohar region is Begum ki Serai, situated on the banks of the Indus River. I have yet to explore that one, as it is currently not open to visitors.

Exploring the Serai of Rajopindi:

Now, let us explore the Serai of Rajopindi in detail. It has a few sections that deserve a visitor’s attention: the main gate, the well and mosque, the ruins of several rooms, and a surviving section of the wall. We will examine each of these features step by step. Together, they offer a glimpse into the original layout and functioning of this once-important caravanserai.

The Main Gate:

The main gate is the best-surviving structure in the whole serai. It is quite imposing and built in the traditional Mughal architectural style. This massive gateway features a double-door system for security and, in typical Mughal fashion, has a tall arched entrance wide enough to allow the passage of loaded camels, horses, and carts. The structure is solid and strong, designed to offer protection to travellers at night when the doors were closed.

Inside, small guard chambers can be seen on both sides of the entrance. The gateway is a two-storey structure, with additional rooms on the upper floor, which were most likely used by guards for observation and security. The heavy wooden doors, however, no longer exist. The gate is built with carved stones and bricks.

The main gate of the Serai of Rajopindi. (10.11.2025.)

A closer view of the gate. (10.11.2025.)

Another view with a small section of wall intact on the left. (10.11.2025.)

The arched entrance and the upper chambers are visible. (10.11.2025.)

A view from the other direction. (10.11.2025.)

The door is quite tall and leaves a strong impression. (10.11.2025.)

An inner view of the gate. (10.11.2025.)

The passage leads to the centre of the Serai. (10.11.2025.)

Vaulted roof of the gate. (10.11.2025.)

A guard chamber. (10.11.2025.)

A view of the gate from inside. (10.11.2025.)

The first floor of the gate. (10.11.2025.)

A chamber on the first floor of the gate. (10.11.2025.)

Looking down the first floor. (10.11.2025.)

Another chamber on the first floor. (10.11.2025.)

The rooms in the Serai:

It is a large Serai with a perimeter of around 650 meters. The basic purpose of a Serai was to accommodate a large caravan with hundreds, or perhaps thousands, of people travelling together. For this purpose, as many rooms as possible were constructed. The usual layout was rooms all along the boundary walls, facing the central courtyard, which was used to keep animals and a large quantity of merchandise and travellers’ goods. We see the same pattern in this Serai as well. Though almost all the rooms have vanished, luckily ruins of partially collapsed structures of a few rooms still exist. These rooms give us a good idea about their size and shape. They exist along the backside of the Serai, in the northwestern corner. My rough estimate is that almost 25 rooms existed on each side of the wall, so the total number of rooms would be as many as one hundred.

A row of rooms along the northern wall of the Serai. (10.11.2025.)

The rooms are quite spacious. (10.11.2025.)

Almost eight or nine rooms can still be traced. (10.11.2025.)

A broken section of the wall. (10.11.2025.)

A bastion at the northwestern corner of the Serai. (10.11.2025.)

The northern wall is intact to some extent. (10.11.2025.)

A bastion at the northeastern corner of the Serai. (10.11.2025.)

A Mosque and a Well in the Serai:

A Serai not only provided accommodation and security to travellers but also other amenities of life, such as a mosque for prayer and a supply of fresh water through a well. These two facilities are found in almost all Serais. The same is the case with this Serai, where a mosque and a well are found side by side, almost in the middle of the Serai.

Mosque of the Serai. (10.11.2025.)

Well of the Serai. (10.11.2025.)

A general view of the well. (10.11.2025.)

Syed Hassan Abbas. (10.11.2025.)

My dear friend Hassan bore with me patiently and accompanied me throughout the day. His pleasant company made this journey even more enjoyable, leaving me with memories I will cherish for a long time.

The writer. (10.11.2025.)

Despite its historical significance and its proximity to Rohtas Fort, no preservation effort has yet been undertaken. The surviving gateway remains unprotected and exposed to the elements, while the remaining walls continue to deteriorate. Without immediate conservation, these last traces of the serai may soon be lost entirely, not even surviving in history or memory.

Tariq Amir

December 6, 2025

.Islamabad

205. Gurdwara Pehli Patshahi Tibba Sahib Abhor Nanaksar (Tibba Abhor / Chak 1 EB), district Pakpattan!

Tariq Amir — Sat, 06 Dec 2025 09:06:00 +0000

About ten kilometers east of Arifwala, on the road towards Pakpattan, there is a mound rising from the green cultivated plain. A small village with about two dozen houses and a large graveyard stands atop this mound, which covers an area of almost 30 acres. The village is now called Jati Usman, after a saint buried nearby, but it was once known as Tibba Abhor, tibba in Punjabi means “mound.”

Significance and Location:

The main significance of this place is a gurdwara built in memory of Pehli Patshahi Baba Guru Nanak Dev Ji. Pehli Patshahi literally means “the first sovereignty” or “first reign,” but in Sikh tradition it refers to the First Guru.

Guru Nanak Dev Ji, the founder and first Guru of the Sikh religion, was born in 1469 in Nankana Sahib and passed away in 1539 at Kartarpur, both places now located in Pakistan. Guru Nanak Dev Ji travelled extensively across India and beyond to spread his teachings of spirituality, equality, and humanity. It is believed that during one of his many journeys, he visited this place and stayed here for some time.

This beautiful gurdwara is located at: 30°19’56.11″N, 73°10’30.69″E. It must have been a wonderful sight to behold this building when it was built in the 1940s. Even today, it is the most prominent building in the surrounding area. Its beautiful dome is visible from quite a long distance from all directions.

Gurdwara Pehli Patshani Tibba Nanak Sahib (Tibba Abhor). 04.10.2025.

Gurdwara Tibba Abhor, is located inside a courtyard, now a house. (04.10.2025.)

Another view of the gurdwara. (04.10.2025.)

The western side of the gurdwara. (04.10.2025.)

The southern side of the gurdwara. (04.10.2025.)

Another view of the southern side of the gurdwara. (04.10.2025.)

Looking from the southeast. (04.10.2025.)

The northern side of the gurdwara. (04.10.2025.)

The gurdwara is located in a spacious courtyard. (04.10.2025.)

The ame kind of verandah is found on all four sides. (04.10.2025.)

Architecture:

As the pictures show, the building was constructed in the traditional gurdwara style. It is a two-storey, square-shaped structure. There is a central room surrounded by a veranda on both floors, with each side featuring four arches. The sides measure about 9 meters in length. Modern construction materials such as cement and iron were used in its construction.

At present, the complex covers an area of roughly 1,350 square meters, but it appears that originally it was at least twice this size. The main entrance gate now stands at a distance from the gurdwara and is separated from the current courtyard, which suggests the area was once larger.

On the eastern side of the gurdwara is a row of a few rooms, and to the north lies a large hall, probably the main prayer hall. This hall is quite spacious and could easily accommodate a large congregation. It is approximately 18 meters long and 8 meters wide.

View of the gurdwara from the roof of the nearby rooms. (04.10.2025.)

A full view of the gurdwara. (04.10.2025.)

The central room of the gurdwara. (04.10.2025.)

Looking up towards the dome. (04.10.2025.)

The central room. (04.10.2025.)

The first floor. (04.10.2025.)

Looking down the inner sanctum beneath the dome. (04.10.2025.)

A corridor on the first floor. (04.10.2025.)

A view of the hall from the first floor of the gurdwara. (04.10.2025.)

The main hall. (04.10.2025.)

Another view of the main hall. (04.10.2025.)

Interior of the hall. (04.10.2025.)

The roof is quite high, supported by iron girders and wooden beams. (04.10.2025.)

The other side of the hall. (04.10.2025.)

The back side of the hall. (04.10.2025.)

The base of Nishan Sahib, which no longer exists. (04.10.2025.)

The original main entrance, no longer in use. (04.10.2025.)

The main gate, as seen from the roof of the rooms in the gurdwara compound. (04.10.2025.)

A closer view. (04.10.2025.)

Back Row, L to R: Rizwan, Ashra, Shahid & Ibrahim. (04.10.2025.)

The family living there is very cooperative, and they kindly allowed us to enter and visit the premises. Unlike some other places, they are taking excellent care of the gurdwara and keep it neat and clean, thus respecting the sanctity of this holy place.

Sarovar:

To the north of the gurdwara, just behind the main hall, a sarovar was constructed. A sarovar in a Gurdwara is a sacred pool or water reservoir built for religious and spiritual purposes, and it is an important feature of Sikh architecture and tradition. This one is quite large, measuring approximately 31 × 40 meters. Its boundary wall is still partially intact, and the steps leading down to the water can also be seen, although the floor of the pool has been filled with dirt. It is possible that the original floor still survives beneath the debris. The existence of such a large sarovar provides further indication of the importance and prominence of this gurdwara.

Sarovar of the gurdwara. (04.10.2025.)

The boundary wall and the steps of the gurdwara. (04.10.2025.)

The sarovar. (04.10.2025.)

L to R: Shahid Naeem & Tariq Amir. (04.10.2025.)

During my visit, I missed photographing some plaques and realized this mistake only after returning to Islamabad. Fortunately, my cousin Shahid Naeem, who lives near Arifwala, had accompanied me on the visit. I requested him to go back to the site, and he kindly visited again and sent me the photos of the missing plaques.

History of the construction of this building:

I could not find any information on the early history of this gurdwara, but we can safely assume that a gurdwara existed at this place for a long time and that a Sikh community lived around it. Fortunately, we do have authentic information about the construction of the present building, preserved in the form of nearly two dozen plaques. These plaques provide invaluable details about the donors who generously contributed towards the construction of the gurdwara, their places of residence, and most importantly, the dates of their donations. This information helps us draw a clear timeline of the building’s construction. In total, I noted 30 plaques and inscriptions.

Beginning of the construction (1938):

The earliest plaque, in chronological order, gives a date of mid-September 1938. I found this plaque in the main hall, which indicates that construction began around September 1938, and that the hall was the first structure to be built in the gurdwara complex. And for this purpose, a significant amount of Rs 200 was donated.

PLAQUE NO. 01

੧ ਓ

ਇਸ ਗੈਲਰੀ ਪਰ ੨੦੦ ਦੀ ਸੇਵਾ ਕਰਾਈ

ਸਰਦਾਰ ਸਾਹਿਬ ਸ੍ਰ: ਸਾਹਿਬ ਸਿੰਘ ਸ੍ਰ: ਫਤਹ ਸਿੰਘ

ਸ੍ਰ: ਹਕਮ ਸਿੰਘ ਸ੍ਰ: ਹਰਿਨਾਮ ਸਿੰਘ ਜੀ

ਸਾਕਨ ਬੂਰੇਵਾਲਾ ੧ ਅੱਸੂ ਸ: ੧੯੯੫

1 اونکار

اس گیلری پر 200 دی سیوا کرائی

سردار صاحب سردار صاحب سنگھ سردار فتح سنگھ

سردار حکم سنگھ سردار ہرنام سنگھ جی

ساکن بوریوالہ 1 اسو سن 1995 (ستمبر 1938 ء)

There is One God

A service worth Rs 200 was rendered on this gallery by Sardar Sahib Sardar Sahib Singh, Sardar Fateh Singh, Sardar Hukam Singh, Sardar Harnam Singh, residents of Burewala. 1 Assu Year 1995 (September 1938 AD)

Nishan Sahib (1940):

Plaque No. 02 is fixed on the octagonal base of the Nishan Sahib. Although the pole itself no longer exists, the base is still intact. The date given on the plaque is mid-October 1940, which clearly shows that the Nishan Sahib—an integral part of every gurdwara and a prominent symbol of the Sikh faith—was erected in October 1940.

PLAQUE NO. 02

੧ ਓ

੫੧ ਸੇਵਾ ਕਰਾਈ

ਸ੍ਰ: ਗੁਰਚਰਨ ਸਿੰਘ ਪਿੰਡ ਸਫ਼ੀ

ਮੈਬਰ ਗੁ: ਟਿੱਬਾ ਸਾਹਿਬ

੧ ਕਤਕ ਸੰ: ੧੯੯੭

1 اونکار

51 سیوا کرائی

سردار گورچرن سنگھ پنڈ صافی

ممبر گوردوارہ ٹِبہ صاحب

1 کتک سن 1997 ( وسط اکتوبر 1940 ء)

There is One God

Service worth Rs 51 was rendered by Sardar Gurcharan Singh of Pind Safi, a member of the gurdwara Tibba Sahib. Katak 1997 (Mid October, 1940 AD)

Construction of the main gurdwara building (1942):

Construction of the main gurdwara building began in earnest in 1942. This year, ten significant donations were recorded. Interestingly, all of these donations were made in the month of February. This suggests that February—generally considered an appropriate time to begin construction in this region—was when the gurdwara administration issued an appeal for contributions and received a good response.

PLAQUE NO. 03

……………

………………………………..

੧ ਫਗਨ ੧੯੯੯

1 پھگن 1999 (13 فروری 1943 ء)

1 Phagan 1999 ( 13 February, 1942)

PLAQUE NO. 04

੧ ਓ

੫੧ ਰਪੈ ਦੀ ਸੇਵਾ ਕਰਾਈ

ਮਾਤਾ ਗੰਗੋ ਬਾਈ ਸਪੁਤਨੀ ਸ੍ਰ:

ਕਾਹਨ ਸਿੰਘ ਚੁਘ ਰਾਹੀ ਸ੍ਰ: ਈਸ਼ਰ ਸਿੰਘ

ਸਪੁਤਰ ਸ੍ਰ: ਕਾਹਨ ਸਿੰਘ …. ….

੧ ਫਗਨ ੧੯੯੯

1 اونکار

51 روپے دی سیوا کرائی

ماتا گنگو بائی سپتنی سردار

کاہن سنگھ چُگھ راہی سردار ایشر سنگھ

سپُتر سردار کاہن سنگھ

1 پھگن 1999 ( وسط فروری 1942 ء)

There is One God

Service worth Rs 51 was rendered by Mata Gango Bai w/o Sardar Kahan Singh, Sardar Eshar Singh s/o Kahan Singh ……….

1 Phagan 1999 (Mid February, 1942 AD)

PLAQUE NO. 05

੫੧ ਸੇਵਾ ਕਰਾਈ

ਸ੍ਰ: ਬਹਾਦਰ ਸਿੰਘ ਝਬੋਕਿਆ ਵਾਲੇ

ਚਕ ਨੰਬਰ ੫੩/EB ਵਾਲੇ

੧ ਫਗਨ ਸਮਤ ੧੯੯੯

51 سیوا کرائی

سردار بہادر سنگھ جھبوکیاں والے

چک نمبر 53/EB والے

1 پھگن سمت 1999 (وسط فروری 1942)

Service rendered worth Rs 51, by Sarar Bahadur Singh of Jhabkian, of Chak No. 53/EB

1 Phagan 1999 (Mid February, 1942)

PLAQUE NO. 06

….. ਸੇਵਾ ਕਰਾਈ

…..ਨਾਥ …ਸਪੁਤਰ

……..ਰਾਮ ਪਾਕਪਤਨ

੧ ਫਾਗਨ ੧੯੯੯

۔ ۔ ۔ ۔ ۔۔سیوا کرائی

۔ ۔ ۔ ۔ ۔ ناتھ ۔ ۔ ۔ ۔ سپتر

۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ رام پاکپتن

1 پھگن 1999 (وسط فروری 1942 ء)

Service worth Rs ….. rendered by …… Nath, s/o ……. Ram

1 Phagan 1999 (Mid February, 1942 AD)

PLAQUE NO. 07

੧ ਓ

੫੧ ਸੇਵਾ ਕਰਾਈ

ਸ: ਸਤਨਾਮ ਸਿੰਘ ਗੁਰਬਖਸ਼ ਸਿੰਘ

ਮਹਮੂਦਪੁਰ ਵਾਲੇ

੧ ਫਗਨ ੧੯੯੯

1 اونکار

51 سیوا کرائی

سردار ستنام سنگھ گوربخش سنگھ

محمود پور والے

1 پھگن 1999 (وسط فروری 1942 ء)

There is One God

Service worth Rs 51 rendered by Sardar Satnam Singh, Gurbakhsh Singh of Mehmoodpur.

1 Phagan 1999 (Mid February, 1942 AD)

PLAQUE NO. 08

੧ ਓ

੫੧ ਸੇਵਾ ਕਰਾਈ

ਕਕਾ ਸਿੰਘ

ਆਰਫ਼ ਵਾਲਾ

੧ ਫਗਨ ੧੯੯੯

1 اونکار

51 سیوا کرائی

ککا سنگھ

عارف والے

1 پھگن 1999 (وسط فروری 1942 ء)

There is One God

Service worth Rs 51 rendered by Kakka Singh of Arifwala.

1 Phagan 1999 (Mid February, 1942 AD)

PLAQUE NO. 09

੧ ਓ

੫੧ ਸੇਵੀ ਕਰਾਈ

ਲਧਾ ਸਿੰਘ ਕਾਲੜਾ ਸਪੁਤ੍ਰ

ਸ੍ਰ: ਹਰਨਾਮ ਸਿੰਘ

… …. …. ਸਿੰਘ

੧ ਫਗਨ ੧੯੯੯

1 اونکار

51 سیوا کرائی

لدھا سنگھ کالڑا سپُتر

سردار ہرنام سنگھ

. . . . . . . . . . . . . . . . . سنگھ

1 پھگن 1999 (وسط فروری 1942 ء)

There is One God

Service worth Rs 51 rendered by Ladha Singh Kalra s/o Sardar Harnam Singh, …….. Singh.

1 Phagan 1999 (Mid February, 1942 AD)

PLAQUE NO. 10

੧ ਓ

… ਸੇਵਾ ਕਰਾਈ

….. ਰਾਮ ……

……………………..

……… ੧ ਫਗਨ ੧੯੯੯

1 اونکار

۔ ۔ ۔ سیوا کرائی

۔ ۔ ۔ ۔ ۔ ۔ ۔ رام ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔

۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔

۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ 1 پھگن 1999 (وسط فروری 1942 ء)

There is One God

Service worth Rs ……. rendered by ……….. Ram ………………………………………………………………………

1 Phagan 1999 (Mid February, 1942 AD)

PLAQUE NO. 11

੫੧ ਸੇਵਾ ਕਰਾਈ ਸ੍ਰ: ਪ੍ਰਤਾਪ ਸਿੰਘ

ਗੁਰਦਿਆਲ ਸਿੰਘ ਕਾਲੜਾ

ਮਹਮੂਦਪੁਰ ਨਿਵਾਸੀ

੧ ਹਾੜ ਸੰ: ੨੦੦੦

51 سیوا کرائی سردار پرتاپ سنگھ

گوردیال سنگھ کالڑا

محمود پور نواسی

1 ہاڑ سن 2000 (وسط جولائی 1943 ء)

Service worth Rs 51 rendered by Sardar Partap Singh, Gurdial Singh Kalra, residents of Mahmoodpur.

1 Phagan 1999 (Mid February, 1942 AD)

PLAQUE NO. 12

੧ ਓ

੧੦੧ ਸੇਵਾ ਰਾਈ

ਗੁਰਚਰਨ ਸਿੰਘ ….

…………………….

…….. ਫਗਨ ੧੯੯੯

1 اونکار

101 سیوا کرائی

گورچرن سنگھ

۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔

۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ پھگن 1999

There is One God۔

Service worth 101 rendered by Sardar Gurcharan Singh …………..

…………………………………………………..

Phagan 1999 (Feb/Mar, 1942)

Construction of the main gurdwara building (1943):

In this year as well, construction continued, and according to the plaques, eleven significant donations were made. All of these plaques are found on the main building of the gurdwara. Most of the donations were made in the middle of the year.

PLAQUE NO. 13

…. ਸੇਵਾ ਕਰਾਈ ਲਾਲਾ ਤਾਰਾ ਚੰਦ

ਸਪੁਤਰ ਲਾਲਾ ਖਾਨ ਚੰਦ

ਗੋਗੇ ਵਾੜਾ ਚਕ ਨੰਬਰ 33/EB

ਵਾਲੇ …. …. ਸਮਤ ੨੦੦੦

۔ ۔ ۔ ۔ ۔ سیوا کرائی لالہ تارا چند

سپُتر لالہ تھان چند

گورےواڑا چک نمبر 33 / EB

والے ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ ۔ سمت 2000 (1942 ء)

Service worth …… rendered by Lala Tara Chand s/o Lala Than Chand residents of Gorey Wara Chak No. 33/EB. Samvat 2000 (1943 AD)

PLAQUE NO. 14

੧੦੧ ਸੇਵਾ ਕਰਾਈ

ਸ੍ਰ: ਘਮੰਡ ਸਿੰਘ ਤਿਨਾ ਸਪੁਤਰ

ਸ੍ਰ: ਸ਼ੇਰ ਸਿੰਘ ਸਫ਼ੀ ਹਾਂਸ ਵਾਲੇ

੧ ਵਿਸਾਖ ਸ: ੨੦੦੦

101 سیوا کرائی

سردار گھمنڈ سنگھ تِنا سپتر

سردار شیر سنگھ صافی ہانس والے

1 وِساکھ سن 2000 (وسط اپریل 1943 ء)

Service rendered worth Rs 101, by Sardar Ghamand Singh Tinna s/o Sardar Sher Singh Safi Hans Wale.

1 Wisakh, 2000. ( Mid April, 1943 AD)

PLAQUE NO. 15

੫੧ ਦੇਵਾ ਕਰਾਈ

ਬਸੀ ਬਾਈ ਸਪੁਤਨੀ ਸ੍ਰ: ਲਧਾ ਸਿੰਘ

ਕਾਲੜਾ ਵਾਁ ਦਲ ਸਿੰਘ ਵਾਲੇ

੧ ਵਿਸਾਖ ਸੰਮਤ ੨੦੦੦

51 سیوا کرائی

بسی بائی سپُتنی سردار لدھا سنگھ

کالڑا واں دل سنگھ والے

1 وِساکھ سمت 2000 (وسط اپریل 1943 ء)

Service worth Rs 51, rendered by Bassi Bai w/o Sardar Ladha Singh Kalra, of Vaan Dal.

1 Wisakh, Samvat 2000. ( Mid April, 1943 AD)

PLAQUE NO. 16

….. ਸੇਵਾ ਕਰਾਈ ਸ੍ਰ: ਗੁਰਚਰਨ ਸਿੰਘ

ਤਿਨਾ ਸਫ਼ੀ ਨਿਵਾਸੀ ਸੈਬਰ ਲੋ: ਗੁ:ਪ:

ਕਮੇਟੀ ਗੁਰਦਅਰਾ ਟਿੱਬਾ ਸਾਹਿਬ

੧ ਹਾੜ ਸੰ: ੨੦੦੦

۔ ۔ ۔ ۔ سیوا کرائی سردار گورچرن سنگھ

تِناں صفی نِواسی ممبر لو: (لوکل)، گو: (گوردوارہ)، پ (پربندھک)

کمیٹی گوردوارہ ٹِبہ صاحب

1 ہاڑ سن 2000 ( وسط جون 1943 ء)

Service worth Rs ….. rendered by Sardar Gurcharan Singh, resident of Tinna Safi, Member of Local Gurdwara Parbhandak Committee, Gurdwara Tibba Sahib.

1 Har Year 2000 (Mid June, 1943 AD)

PLAQUE NO. 17

੫੧ ਸੇਵਾ ਕਰਾਈ ਸ੍ਰ: ਕੇਸਰ ਸਿੰਘ

ਮਖਨ ਸਿੰਘ ਤਿਨਾ

ਕੋਟ ਹਿਰਾ ਸਿੰਘ ਨਿਵਾਸੀ

੧ ਹਾੜ ਸੰ: ੨੦੦੦

51 سیوا کرائی سردار کیسر سنگھ

مکھن سنگھ تِنا

کوٹ ہیرا سنگھ نواسی

1 ہاڑ سن 2000 ( وسط جون 1943 ء)

Service worth Rs 51 rendered by Sardar Kesar Singh, Makhan Singh, residents of Tinna Kot Heera Singh.

1 Har Year 2000 (Mid June, 1943 AD)

PLAQUE NO. 18

੫੧ ਸੇਵਾ ਕਰਾਈ ਸ: ਵੀਰ ਸਿੰਘ

ਨੰਦ ਸਿੰਘ ਕਾਲੜਾ

ਮਹਮੂਦ ਪੁਰ ਨਿਵਾਸੀ

੧ ਹਾੜ ਸੰ: ੨੦੦੦

51 سیوا کرائی سردارویر سنگھ

نند سنگھ کالڑا

محمود پور نِواسی

1 ہاڑ سن 2000 ( وسط جون 1943 ء)

Service worth Rs 51 rendered by Veer Singh, Nand Singh Kalra, residents of Mahmoodpur.

1 Har Year 2000 (Mid June, 1943 AD)

PLAQUE NO. 19

੫੧ ਸੇਵਾ ਕਰਾਈ ਜਮਨਾ ਬਾਈ

ਸਪੁਤਨੀ ਸ੍ਰ: ਲਾਭ ਸਿੰਘ

ਗਿਦੜ ਸਫ਼ੀ ਨਿਵਾਸੀ

੧ ਹਾੜ ਸਮਤ ੨੦੦੦

51 سیوا کرائی جمنا بائی

سپُتنی سردار لابھ سنگھ

گِدڑ صافی ںِواسی

1 ہاڑ سمت 2000 ( وسط جون 1943 ء)

Service rendered worth Rs 51 by Jamna Bai w/o Sardar Labh Singh, resident of Giddar Safi.1 Har Samvat 2000. (Mid June, 1943 AD)

PLAQUE NO. 20

੫੧ ਸੇਵਾ ਕਰਾਈ ਸ: ਪਿਆਰ ਸਿੰਘ

ਸਤਨਾਮ ਸਿੰਘ ਕਾਲੜਾ

ਮਹਮੂਦਪੁਰ ਨਿਵਾਸੀ

੧ ਹਾੜ ਸੰ: ੨੦੦੦

51 سیوا کرائی سردار پیار سنگھ

ستنام سنگھ کالڑا

محمود پور نِواسی

1 ہاڑ سمت 2000 ( وسط جون 1943 ء)

Service worth Rs 51, rendered by Sardar Piar Singh, Satnam Singh Kalra, residents of Mahmoodpur.

1 Har Samvat 2000. (Mid June, 1943 AD)

PLAQUE NO. 21

੫੧ ਸੇਵਾ ਕਰਾਈ ਸ੍ਰ: ਬਿਸ਼ਨ ਸਿੰਘ

ਬਹਾਦਰ ਸਿੰਘ ਨੰਬਰਦਾਰ ਚਕ ਨੰ

…. ਸਪੁਤਰ ਸ੍ਰ: ਖੁਸ਼ਾਲ ਸਿੰਘ

ਸਾਵਨ ਦਿਨ ੧ ਸੰ: ੨੦੦੦

51 سیوا کرائی سردار بِشن سنگھ

بہادر سنگھ نمبردار چک نمبر

9 ای بی سپتر سردار خوشال سنگھ

ساون دن 1 سمت 2000 (وسط جولائی 1943 ء)

Service rendered worth Rs 51 by Sardar Bishan Singh, Bahadur Singh Nambar Chak No. 9 EB, o Sardar Khushal Singh.

Sawan, Day 1, Samvat 2000. (Mid July, 1943 AD)

PLAQUE NO. 22

੧੦੧ ਸੇਵਾ ਕਰਾਈ

ਲਾਲਾ ਰਾਮ ਲਭਾਇਆ ਕੰਦਨ ਲਾਲ

ਚਕ ਨੰਬਰ ੪ ਵਾਲੇ

੧ ਕਤਕ ੨੦੦੦

101 سیوا کرائی

لالہ رام لبھائیا کندن لال

چک نمبر 4 والے

1 کتک 2000 (وسط اکتوبر 1943 ء)

Service worth Rs 101 rendered by Lala Ram Labhaia Kundan Lal of Chak No. 4.

1 Katak 2000 (Mid October, 1943 AD)

PLAQUE NO. 23

੫੧ ਸੇਵਾ ਕਰਾਈ

ਸ੍ਰ: ਸਾਹਿਬ ਸਿੰਘ ਸੋਹਣ ਸਿੰਘ

ਸ਼ਫੀ ਵਾਲੇ

ਮਿਤੀ ਕਤਕ ਦੀ ੧ ਸੰਮਤ ੨੦੦੦

51 سیوا کرائی

سردار صاحب سنگھ موہنڑ سنگھ

شافی والے

مِتی کتک دی 1 سمت 2000 (وسط اکتوبر 1943 ء)

Service worth Rs 51 rendered by Sardar Sahib Singh, Mohan Singh, residents of Shafi.

Date First of Katak Samvat 2000 (Mid October, 1943 AD)

Completion (1945 / 46):

The next two plaques and the last two inscriptions show dates of October 1945 and October 1946. These indicate that by this time the main work had been completed and the final touches were being added to the structure. The last date—October 1946, less than a year before Partition—intensifies the poignancy of the tragedy of 1947, with its migration, upheaval, and eventual abandonment. The gurdwara, built with such dedication and generosity, had to be deserted almost immediately after its completion.

It is also possible that the building was not fully completed. The main gate clearly shows that it was yet to be plastered and decorated. Hence, these plaques provide us with a clear timeline of the construction of this gurdwara, beginning in September 1938 and ending around October 1946.

PLAQUE NO. 24

੧੦੧ ਸੇਵਾ ਕਰਾਈ

ਸੱਤ ਕਰਤਾਰ ਸਿੰਘ ਵਾਲੇ

ਬਾ: ਸਤਨਾਮ ਸਿੰਘ

ਟਿੱਬਾ ਸਾਹਿਬ ਅਭੋਰ ਨਾਨਕ ਸਰ

ਅੱਸੂ ੨੦੦੨

101 سیوا کرائی

ست کرتار سنگھ والے

ستنام سنگھ

ٹِبہ صاحب ابھور نانک سر

اسو 2002 (ستمبر / اکتوبر 1945 ء)

Service worth Rs 101, rendered by the Sat Kartar Singh, Satnam Singh Tibba Abhor Sahib Nanak Sar. Assu 2002. (September / October, 1945 AD)

PLAQUE NO. 25

੫੧ ਸੇਵਾ ਕਰਾਈ

ਸ੍ਰ: ਸੰਤੋਖ ਸਿੰਘ ਮਹਮੂਦ ਵਾਲੇ

ਨੇ ਅਪਨੇ ਸਪੁਤਰ

ਕਾਕਾ ਅਜੀਤ ਸਿੰਘ ਸੁਰਗਵਾਸੀ ਦੀ

ਯਾਦਗਾਰ ਵਿਚ ੨੦੦੩ ਅੱਸੂ

51 سیوا کرائی

سردار سنتوکھ سنگھ محمود والے

نے اپنے سپُتر

کاکا اجیت سنگھ سورگواسی دی

یادگار وِچ 2003 اسو (ستمبر/ اکتوبر 1946 ء)

Service worth 51 rendered by Sardar Santokh Singh of Mahmood, in memory of his son late Kaka Ajit Singh.

Assu 2003 (Sep. / Oct. 1946 AD)

PLAQUE NO. 26

੧੦੧ ਸੇਵਾ ਕਰਾਈ

…. ਸਿੰਘ ਤਿਨਾ

ਸਫ਼ੀ ਵਾਲੇ ਨੇ

101 سیوا کرائی

۔ ۔ ۔ سنگھ تِنا

صافی والے نے

Service worth Rs 101 rendered by …….. Singh of Tinna Safi.

PLAQUE NO. 27

੧੦੧ ਸੇਵਾ ਕਰਾਈ

ਸ: ਬੁਧ ਸਿੰਘ ਤਿਨਾ

ਸਫ਼ੀ ਵਾਲੇ ਨੇ

101 سیورکرائی

سردار بُدھ سنگھ تِنا

صافی والے نے

Service worth Rs 101 rendered by Sardar Budh Singh of Tinna Safi.

Inscription No. 28

੧੨੦ ਇਸ ਚੁਕਾਠ ਦੀ ਸੇਵਾ ਕਰਾਈ ਮਾਈ ਹਰ ਕੌਰ ਸਪੁਤਨੀ ਸ੍ਰ:ਨੰਦ ਸਿੰਘ ਚਕ ਨੰਬਰ ੫੨ EB

120 اس چوکاٹھ دی سیوا کرائی مائی ہر کور سپُتنی سردار نند سنگھ چک نمبر 52 EB

Service for this threshold worth Rs 120, was rendered by Mai Har Kaur w/o Sardar Nand Singh Chak No. 52 EB

Inscription No. 29

੧੨੦ ਇਸ ਚੁਕਾਠ ਦੀ ਸੇਵਾ ਕਰਾਈ ਪੂਜਨੀਕ ਸੰਗਤ ਗੁਰਦੁਆਰਾ ਟਿੱਬਾ ਸਾਹਿਬ ਅਭੋਰ ਸਮਤ ੨੦੦੩ ਬਿਕਰਮੀ

120 اس چوکاٹھ دی سیوا کرائی پُجنیک سنگت گوردوارہ ٹِبہ صاحب ابھور سمت 2003 بکرمی (1946 ء)

Service for this threshold worth 120 was rendered by the respectable congregation of Gurdwara Tibba Sahib Ahor, Samvat 2003 Bikrami (1946 AD)

Inscription No. 30

੧੦੧ ਰੁਪੈ ਇਸ ਚੁਖਾਟ ਦੀ ਸੇਵਾ ਕਰਾਈ ਸੰਤ ਕਰਤਾਰ ਸਿੰਘ ਰਲਾ ਸੰਤ ਸਤਨਾਮ ਸਿੰਘ ਜੀ ਸਾ ਟਿੱਬਾ ਅਭੋਰ ਸੰਮਤ ੨੦੦੩ ਬਿਕਰਮੀ

120 اس چوکاٹھ دی سیوا کرائی سنت کرتار سنگھ رلا سنت ستنام سنگھ جی ٹِبہ ابھور سمت 2003 بِکرمی

Service for this threshold worth 120 was rendered by Sant Kartar Singh Ralla, Sant Satnam Singh, Tibba Sahib Ahor, Samvat 2003 Bikrami (1946 AD)

Holy Inscriptions:

Besides the plaques mentioning the names of the donors, there are a few other inscriptions found on the building. These are essentially religious in nature, consisting of hymns and prayers, perhaps from the Guru Granth Sahib. I have not translated them and leave this matter to the reader’s personal interest and knowledge.

Another Structure:

About two kilometers northeast of Tibba Abhor is a village called Rang Shah, located on the main Arifwala–Pakpattan Road. In this village, there is a building that someone on Google Earth has marked as a gurdwara. Out of curiosity, I visited the place as well. It is a square-shaped structure with a dome, but I am not sure whether it was actually a gurdwara; it may have been a samadhi. In any case, it has partially collapsed and will certainly disappear very soon. It is located at 30°20’52.72″N, 73°10’52.79″E.

A gurdwara or Samadhi at Rang Shah. (04.10.2025.)

Another view of the structure. (04.10.2025.)

A partially filled up well near the structure. (04.10.2025.)

A view from the east. (04.10.2025.)

In conclusion, the gurdwara at Tibba Abhor, near Rang Shah, stands today as a powerful testament to the devotion, generosity, and communal spirit of the Sikh community that once lived here. The plaques on the building preserve not only the names of the individuals who contributed but also the story of a community united in faith and purpose. That this gurdwara was abandoned so soon after its completion, due to the upheavals of Partition, adds a deep poignancy to its history.

Fortunately, the gurdwara is still in very good condition, and I believe it should be brought under the full control and protection of a relevant government department, so that it can be preserved for generations to come. At present, a family is living there and is taking very good care of the building, but they should be provided with an alternative place for their accommodation. Even if the entire complex cannot be protected, at the very least the gurdwara building should be declared a protected heritage structure.

Tariq Amir

December 6, 2025.

Islamabad

204. A historic baoli in Kharian on the legendary GT Road, district Gujrat!

Tariq Amir — Thu, 27 Nov 2025 09:40:00 +0000

It was the third baoli I visited during my journey along the GT Road on 10th November 2025. The previous two were located at Khukha and near Sarai Alamgir, both situated in open fields. In contrast, the baoli at Kharian lies right in the heart of the city, nestled within a congested residential area. Its coordinates are 32°48’41.91″N, 73°52’6.27″E. Since we had the exact location, it was easy to find and reach it.

There is no need to reiterate the historical significance of the GT Road in the communication and trade networks of South Asia. It is well known that to facilitate the movement of travellers, serais and baolis were constructed to provide accommodation and fresh water. One such baoli was built right along the road at Kharian. It is a large structure, surrounded by densely packed houses. Fortunately, the Tourism Department of Punjab has repaired and restored it to its original form and condition. Its continued preservation ensures that this historic route retains some of its most meaningful architectural reminders for future generations.

Now, something about the name of this baoli, an aspect that is quite interesting in its own right. We noticed that the government-installed board at the site mentions two different names for the same structure. One is “Bahar Wali Baoli,” and the other is “Bahir Wali Baoli”. Both carry distinct meanings, which I shall explain in detail below.

A beautifully restored baoli at Kharian. (10.11.2025.)

The well of the baoli. (10.11.2025.)

The baoli has been protected by an iron grill. (10.11.2025.)

Entrance to the baoli. (10.11.2025.)

A side view of the entrance. (10.11.2025.)

The other side of the entrance. (10.11.2025.)

A view of the baoli from the entrance hall. (10.11.2025.)

Architecture of the baoli:

It is quite a large baoli, built on a four-tiered structure that gradually narrows as you descend. I counted exactly 100 steps leading down to the bottom of the well. The structure is made mostly of carved stone and features supporting arches on every level. The restoration work has been carried out with noticeable care and expertise. There is a big room that serves as the entrance to the baoli, with arched passageways on both sides. The sides of the baoli have arched niches, which provide support to the whole structure and also add to its beauty. The well was designed both as a communal water source and a cool retreat during the hot months. At present, the baoli is squeezed into a closely built-up area and covers an area of about 600 square meters.

Looking down the baoli. (10.11.2025.)

On the one floor below the ground level. (10.11.2025.)

A supporting arch in the baoli. (10.11.2025.)

Looking into the depth of the baoli. (10.11.2025.)

The covered or vaulted portion of the baoli. (10.11.2025.)

Looking up the stairs of the baoli. (10.11.2025.)

Beautiful arches on the floor, one step below the ground level. (10.11.2025.)

A view of the entrance from inside. (10.11.2025.)

Three floors of the baoli can be seen here. (10.11.2025.)

The top level of the baoli, with beautiful arches. (10.11.2025.)

Picture Gallery:

As you can see above, the first level of the baoli, just below the ground level, features beautiful arched niches that now serve as a small photo gallery. Each niche displays a photograph of a historically important place around Kharian, along with brief details. It is a commendable initiative that offers visitors valuable information about the history of Gujrat district, though some of the descriptions are incomplete.

مزارمیجرعزیز بھٹی شہید نشان حیدر

میجر عزیز بھٹی شہید پاکستان آرمی کے وہ عظیم سپوت ہیں جنہوں نے1965 کی پاک بھارت جنگ میں اپنی جان وطن پر قربان کردی۔ آپ 6 اگست 1928 کو ہانگ کانگ میں پیدا ہوئے اور بعد ازاں اپنے خاندان کے ساتھ پاکستان آگئے۔ تعلیم مکمل کرنے کے بعد آپ نے 1950 میں پاکستان ملٹری اکیڈمی کاکول سے کمیشن حاصل کیا پاک فوج میں شمولیت اختیار کی۔ ستمبر 1965 کی جنگ میں آپ لاہور سیکٹر میں تعینات تھے جہاں بھارتی فوج نے حملہ کیا۔ میجر عزیز بھٹی نے نہایت بہادری اور دلیری کے ساتھ کئی دنوں تک دشمن کے شدید حملوں کا مقابلہ کیا۔ وہ فرنٹ لائن پر کھڑے ہو کر اپنے جواںوں کی قیادت کرتے رہے اور دشمن کے حملوں کو پسپا کیا۔ 12 ستمبر 1965 کو مسلسل گولہ باری کے دوران آپ شہید ہوگئے۔ آپ کی شجاعت اور قربانی پر حکومت پاکستان نے آپ کو نشانِ حیدعر کا اعلی ترین فوجی اعزاز عطا کیا۔ آپ کا مزار آپ کے آبائی گھر لادیاں میں موجود ہے۔

Mausoleum of Major Aziz Bhatti Shaheed, Nishan-e-Haider

Major Aziz Bhatti Shaheed was one of the great sons of the Pakistan Army who sacrificed his life for the nation during the 1965 Pakistan–India war. He was born on 6 August 1928 in Hong Kong and later came to Pakistan with his family. After completing his education, he obtained a commission from the Pakistan Military Academy, Kakul, in 1950 and joined the Pakistan Army.

During the September 1965 war, he was deployed in the Lahore sector, where the Indian Army launched its attack. Major Aziz Bhatti bravely and courageously faced the enemy’s fierce assaults for several days. He continued to stand at the front line, leading his soldiers and repelling the enemy’s advances. On 12 September 1965, during intense shelling, he embraced martyrdom.

In recognition of his bravery and supreme sacrifice, the Government of Pakistan awarded him the highest military honor, Nishan-e-Haider. His mausoleum is located at his ancestral home in Ladian.

The location of the tomb of Major Aziz Bhatti Shaheed is at 32°48’4.28″N, 74° 2’2.33″E, in his ancestral village Ladian. I visited his tomb on the same day on 10.11.2025. The link is given below:

201. Tomb of Major Raja Aziz Bhatti Shaheed, Nishan-e-Haider.

گوردوارہ سنت پورہ، کھاریاں

سنت پورہ گوردوارہ جسے “گوردوارہ گرونانک صاحب سنت پورہ” بھی کہا جاتا ہے۔ یہ مقام کبھی سکھ برادری کے لیے عبادت اور روحانی سکون کا مرکز تھا۔ لیکن آج یہ پنجاب کے متنوع اور شاندار ثقافتی ماضی کی ماند پڑتی ہوئی یاد گار بن چکا ہے۔ یہ گوردوارہ گرو نانک دیو جی کی یاد میں تعمیر کیا گیا تھاور ایک ایک وقت میں مذہنی و سماجی اجتماعات کا مرکز سمجھا جاتا تھا۔ تاہم 1947 کی تقسیم کے بعد جب زیادہ تر سکھ خاندان ہندوستان ہجرت کر گئے تو یہ جگہ ویران ہوگئی اور اب اس کا بڑا حصہ بوسیدہ ہوچکا ہے اور عمارت کے کئی حصے خستہ حالی کی وجہ سے خطرناک حالت میں ہیں۔ اگرچہ موجودہ وقت میں گوردوارہ انتہائی خستہ حالت میں ہے، لیکن اس کی تاریخی و ثقافتی اہمیت اپنی جگہ قائم ہے۔ یہ مقام پنجاب کی کثرتِ مذہب اوت باہمی احترام کی ان روایات کی عکاسی کرتا ہے۔

Gurdwara Sant Pura, Kharian

Sant Pura Gurdwara, also known as “Gurdwara Guru Nanak Sahib Sant Pura,” was once a place of worship and spiritual peace for the Sikh community. Today, however, it stands as a fading reminder of Punjab’s diverse and magnificent cultural heritage. This gurdwara was built in memory of Guru Nanak Dev Ji and was once regarded as a center for religious and social gatherings.

However, after the Partition of 1947, when most Sikh families migrated to India, the site became deserted. Over time, much of the structure deteriorated, and several parts of the building are now in a dangerously dilapidated state. Despite its current condition, the gurdwara retains its historical and cultural significance. It reflects Punjab’s traditions of religious diversity and mutual respect.

The location of the Gurdwara Sant Pura is at 32°46’35.28″N, 73°48’55.93″E. I visited his gurdwara on the same day on 10.11.2025. The link is given below:

It is interesting to note that the tourism department is well aware of its dilapidated condition and also recognises its historical and cultural importance, but still has taken no practical steps to preserve it. I visited this place on 10.12025, and the link is given below:

202. An Udasi Dera at Santpura, (aka Gurdwara Santpura), district Gujrat!

دیوان کرپا رام کی بارہ دری

گجرات شہر کے قریب واقع گاؤں کنجاہ اپنی تاریخی عمارتوں کے سبب شہرت رکھتا ہے۔ ان ہی عمارتوں میں سے ایک نمایاں ورثہ دیوانا کرپا رام کی باردہ دری ہے۔ جو اٹھارویں اور انیسویں صدی کے درمیانی دور کی یادگار سمجھی جاتی ہے۔ دیوان کرپا رام جو اس خطے کے ایک معزز اور با اثر ہندو خاندان سے تعلق رکھتے تھے اور (بعد میں کشمیر کے گورنر بھی بنے)، نے یہ بارہ دری تعمیرکروائی تھی۔ اس عمارت کا مقصد نہ صرف قیام و آرام تھا بلکہ اسے سماجی اور ثقافتی تقریبات کے لیے بھی استعمال کیا جاتا رہا۔

بارہ دری اپنی مخصوص تعمیراتی خوبصورتی کے باعث پہچانی جاتی ہے۔ اس میں بارہ محرابی دروازے اور کھلے برآمدے ۃٰن جو فضا کی تازگی اور روشنی کع عمارت کے اندر لے آتے ہیں۔ مغلیہ اور سکھ دور کی فنِ تعمیر کی جھلک اس میں نمایایا نظر آتی ہے۔

Diwan Kirpa Ram’s Baradari

Located near the city of Gujrat, the village of Kunjah is well-known for its historical buildings. Among these notable heritage structures is the Baradari of Diwan Krirpa Ram, which is considered a relic from the transitional period between the 18th and 19th centuries. Diwan Kirpa Ram, who belonged to an influential and respected Hindu family of the region, and later served as the Governor of Kashmir, had this Baradari constructed. The building was used not only for residence and relaxation, but also for social and cultural gatherings.

The Baradari is recognized for its distinctive architectural beauty. It features twelve arched openings and open verandas that allow fresh air and sunlight to flow into the structure. Elements of Mughal and Sikh-era architecture are clearly visible in its design.

I visited this beautiful structure on 11.11.2025., it is located at: 32°31’27.86″N, 73°58’31.53″E. For details, kindly visit: 203. Baradari of Diwan Kirpa Ram at Kunjah (district Gujrat)!

انگریز فوجی افسران کی قبریں

یہ قبریں سیکنڈ سکھ اینگلو وار میں مارے گئے انگریز فوجی افسران کی ہیں۔ جنگ گجرات 21 فروری 1849ء کو دریائے چناب کے قریب لڑی گئی۔ یہ معرکہ سیکنڈ سکھ وار کا سب سے بڑا اور فیصلہ کن معرکہ تھا۔ سکھ سلطنت کی افواج کی قیادت سردار شیر سنگھ اٹاری والا کر رہے تھے جبکہ ان کے ساتھ افغان دستے بھی شامل تھے۔ برطانوی فوج کی قیادت سر ہیو گف کے ہاتھ میں تھی۔ اس جنگ میں توپ خانے نے فیصلہ کن کردار ادا کیا۔ انگریزوں کے پاس جدید توپ خانہ اور بہتر رسد موجود تھی جس نے سکھو فوج کی صفوں کو بری طرح نقصان پہنچایا۔ شدید لڑائی کے بعد سکھ افواج پسپا ہوگئیں اور ہزاروں سپاہی مارے گئے یا قیدی بنائے گئے۔ جنگ گجرات کے بعد سکھا سلطنت کا خاتمہ یقینی ہوگیا اور صرف چند ہفتوں بعد پنجاب کو باضابطہ طور پر برطانوی سلطنت میں شامل کر لیا گیا۔ یہ جنگ نہ صرف برصغیر کی عسکری تاریخ میں اہم مقام رکھتی ہے بلکہ پنجاب کے سیاسی مستقبل کا تعین بھی اسی کے نتیجے میں ہوا۔ آج بھی یہ معرکہ گجرات کی سرزمین پر لڑی گئی ایک عظیم تارٰکی یادگار کے طور پر جانا جاتا ہے۔

Graves of British Military Officers

These graves belong to the British military officers who were killed in the Second Anglo-Sikh War. The Battle of Gujrat was fought on 21 February 1849 near the River Chenab. It was the largest and most decisive battle of the Second Sikh War. The Sikh Empire’s forces were commanded by Sardar Sher Singh Attariwala, and they were supported by Afghan contingents. The British Army was led by Sir Hugh Gough.

Artillery played a decisive role in this battle. The British possessed modern guns and superior supplies, which inflicted heavy losses on the Sikh ranks. After intense fighting, the Sikh forces were pushed back, and thousands of soldiers were either killed or taken prisoner. After the Battle of Gujrat, the fall of the Sikh Empire became inevitable, and just a few weeks later, Punjab was formally annexed into the British Empire.

This battle holds an important place in the military history of the subcontinent, and it was also the event that determined the political future of Punjab. Even today, it is remembered as a significant and tragic chapter fought on the soil of Gujrat.

These graves, which are the only monument to this last big battle of the East India Company forces to conquer India, are located at: 32°34’49.10″N, 74° 5’52.99″E. I visited this place twice. For details, kindly visit .

004. Tombs of British soldiers fallen during the Battle of Gujrat, 1849.

ڈنگہ کا سندر داس محل

ڈنگہ ضلع گجرات میں واقع سندر داس کا محال برصغیر کے نمایاں تاریخی و ثقافتی ورثے ٰ٘میں شمار ہوتا ہے۔ یہ محل انیسویں صدی کے اواخر میں مشہور صنعتکار اور سماجی تہنما سردار سندر داس چوپڑا نے تعمیر کروایا۔ ان کا خاندان گجرات اور ڈنگہ کے معاشی اور سماجی ترقی میں اہم کردار ادا کرتا رہا۔ محل اپنی شاندار تعمیرات، کشادہ صحن اور بلند و بالا دیواروں کے باعث اس دور کی شان و شوکت کی جھلک پیش کرتا ہے۔

سندر داس محل میں سندر داس کی پہلی بیوی خوشحال دیوی اور اس کے بچے رہائش پذیر تھے۔ 1947 کی تقیسم کے بعد یہ محل بھی ویران ہوگیا اور اس میں مہاجرین آ کر آباد ہوگئے۔ سندر داس کی فیملی ابھی بھی ان محلات کو وزٹ کرنے پاکستان آتے رہتے ہیں۔

Dinga’s Sunder Das Mahal Palace

Sunder Das Mahal, located in Dinga in the Gujrat district, is considered one of the notable historical and cultural heritage sites of the subcontinent. This palace was built in the late 19th century by the well-known industrialist and social leader, Sardar Sunder Das Chopra. His family played an important role in the economic and social development of Gujrat and Dinga. The palace, with its magnificent architecture, spacious courtyard, and high surrounding walls, reflects the grandeur and lifestyle of that era.

Sunder Das’s first wife, Khushhaal Devi, and their children lived in this mahal. After the Partition of 1947, the palace was abandoned and later occupied by migrants. Members of Sunder Das’s family still visit Pakistan to see these ancestral properties.

I visited this beautiful haveli in 2016. It is located at 32°38’1.80″N, 73°43’14.87″E. You may visit the following link for more information.

056. A Tale Of Three Old Havelis of Punjab (Haveli Bara Dari of Sardar Gurmukh Singh Ji)

قلعہ اکبری گجرات

گجرات کا قلعہ اکبری مغل دور کی ایک ہم یاد گار ہے۔ جو شہنشاہ اکبر اعظم کے حکم پر سولہویں صدی کے اواخر میں تعمیر ہوا۔ اس قلعے کی تعمیر کا مقصد خطے کو دفاعی اعتبار سے محفوظ بنانا اور گجرات کو ایک مستحکم فوجی اور انتظامی مرکز کے طور پر قائم کرنا تھا۔ قلعہ دریائے چناب اور جہلم کے درمیاں اس اہم مقام پر بنایا گیا جہاں سے خطے کی نگرانی اور حملہ آوروں کے خلاف دفاع آسان ہوجات تھا۔

قلعے کی دیواریں موٹی اور بلند ہیں جبکہ اس میں مضبوط دروازے اور برج موجود تھے، جنہیں توپوں اور دیگر دفاعی وسائل کےلیے استعمال کیا جاتا تھا۔ وقت گزرنے کے ساتھ ساتھ یہ قلعہ مختلف ادوار میں حکمرانوں اور فوجی سرداروں کے زیر استعمال رہا۔ سکھ اور بعد میں انگریز دور میں بھی اس کی اہمیت برقرار رہی۔ اس کے کھنڈر اب بھی مغل فن تعمیر اور گجرات کی تاریخی اہمیت کے گواہ ہیں۔ یہ قلعہ آج بھی ماہرینِ تارٰک اور سیاحوں کے لیے کشش کا مرکز ہے۔

Akbari Fort, Gujrat

The Akbari Fort of Gujrat is an important monument from the Mughal era. It was built in the late 16th century on the orders of Emperor Akbar. The purpose of its construction was to secure the region defensively and to establish Gujrat as a strong military and administrative center. The fort was built at a strategically significant location between the rivers Chenab and Jhelum, from where the surrounding areas could be monitored and defended easily against invaders.

The fort had thick and high walls, along with strong gates and watchtowers that were used for cannons and other defensive equipment. Over time, the fort remained in use under various rulers and military commanders. It retained its importance during the Sikh period and later under British rule as well. Even in its ruined state, the fort stands as a witness to Mughal architecture and the historical significance of Gujrat. Today, it continues to attract historians and tourists alike.

Its location is not known to me.

جامع مسجد عید گاہ

جامع مسجد عید گاہ گجرات کی قدیم اور تاریخی مساجد میں سے ایک ہے، جو مشہور جی ٹی روڈ پر واقع ہے۔ یہ مسجد نہ صرف عبادت گاہ ہے بلکہ شہر کی ثقافتی اور تاریخی وراثت کی نمایاں علامت بھی ہے۔ اسے 1935 میں باؤ جان نے تعمیر کروایا تھا، اس اسے گجرات کی سب سے پرانی مساجد میں شمار کیا جاتا ہے۔

معماری کے اعتبار سے یہ مسجد مغلیہ طرز تعمیر سے بے حد مماثلت رکھتی ہے۔ اس کا ڈیزائن اور آرائشی انداز لاہور کی تاریخی بادشاہی مسجد ک یاد دلاتا ہے۔ اگرچہ یہ مسجد ھضم میں چھوٹی ہے، مگاس کے گنبد اور مینار روایتی اسلامی و مغلیہ طرز کے عکاس ہیں۔ اینٹوں کی تعمیر اور باریک نقش و نگاری اس کی خوبصورتی اور تاریخی اہمیت کو مزید اجاگر کرتے ہیں۔ یہ مسجد ابتدا سے ہی شہر کے مسلمانوں کے لیے مرکز اجتماع رہی ہے، خصوصا عیدین کی نمازوں کے لیے۔

Jame Masjid Eidgah

Jame Masjid Eidgah is one of the ancient and historic mosques of Gujrat, located on the famous GT Road. This mosque is not only a place of worship but also a prominent symbol of the city’s cultural and historical heritage. It was built in 1935 by Bao Jan, and it is considered among the oldest mosques of Gujrat.

Architecturally, the mosque closely resembles the Mughal style of construction. Its design and decorative elements remind one of Lahore’s historic Badshahi Mosque. Although the mosque is small in size, its domes and minarets are reflective of traditional Islamic and Mughal architecture. The brick construction and fine engravings further highlight its beauty and historical significance.

Since its establishment, this mosque has been a central gathering place for the Muslims of the city, especially for the Eid prayers.

It is a wonderful piece of Islamic architecture. I have visited this mosque twice, but both times I found it closed. I think it is opened only for Jumu‘ah and Eid prayers.This marvellous mosque is located at: 32°34’19.86″N, 74° 4’5.22″E.

قائد اعظم مانومنٹ گجرات

28 جولائی 1944 کو تحریک پاکستان کے دوران قائداعظم نے کشمیر سے واپس پر گجرات میں مختصر قیام کیا یہ قیام مسلم سٹوڈنٹ فیڈریشن گجرات کی کوششوں سے ممکن ہوا۔ وہ جمعہ کا دن تھا۔ قائد اعظم نے یہاں پر گجرات کی عوام سے مختصر سا خطاب کای جسے سننکے لیے لوگ دور دراز علاقوں سے اکٹھے ہوئے تھے۔

قائداعظم کی خطاب کی جگہ کو اب ایک یادگار میں بدل دیا گیا ہے جہاں پر میونسپل کارپوریشن اور گجرات ہیری ٹیج فاؤنڈیشن (Gujrat Heritage Foundation) کے تعاون سے قائداعظم کا مجسمہ اور ان کی تاریخ نصب کی گئی ہے۔

Quaid-e-Azam Monument, Gujrat

On 28 July 1944, during the Pakistan Movement, Quaid-e-Azam Muhammad Ali Jinnah made a brief stop in Gujrat while returning from Kashmir. This stay was made possible through the efforts of the Muslim Student Federation, Gujrat. It was a Friday. Quaid-e-Azam delivered a short address to the people of Gujrat, and people from distant areas had gathered to listen to him.

The spot where Quaid-e-Azam delivered his speech has now been turned into a memorial. With the collaboration of the Municipal Corporation and the Gujrat Heritage Foundation (GHF), a statue of Quaid-e-Azam and historical information about him have been installed here.

This monument and park is located at: 32°34’11.93″N, 74° 4’28.10″E.

مغل دور کا تالاب

یہ تالاب پبی جنگل کی پہاڑیوں کے اندر پانی کی قلت کو پورا کرنے کے لیے بنایا گیا تھا۔ مغل قافلے اسی راستے سے گزر کر کابل کی طر جاتے تھے اور اس علاقے میں پانی کی شدید قلت تھی جس کی وجہ سے کھاریاں میں بھی باولی بنائی گئی تھی۔ یہ تالاب پانی کو سٹور کرنے اور گزرتے ہوئے قافلوں کی پانی کی ضرورت کو پور اکرنے کے لیے بنایا گیا تھا اس میں تالاب کی تزئین و آرائش سکھ دور میں کی گئی تھی۔ جس کی وجہ سے اس میں سکھ جھلک بھی نظر آتی ہے۔ جلدی ہی محکمہ آثار قدیمہ اس کی تزئین و آرائش کرے گا اور اسے بھی عوام کے لیے کھول دیا جائے گا۔

Mughal-Era Water Reservoir

This reservoir was constructed within the hills of the Pabbi forest to address the scarcity of water in the region. Mughal caravans used to pass through this route on their way to Kabul, and due to the severe water shortage in the area, a stepwell was also built in Kharian. The reservoir was designed to store water and meet the needs of passing caravans. Its beautification and renovation were carried out during the Sikh period, which is why it also reflects Sikh architectural elements. Soon, the Department of Archaeology will restore it and open it to the public.

This reservoir is located somewhere in the Pabbi Forest area. But I do not know the exact location.

حضرت شاہ دولہ رحمۃ اللہ علیہ

حضرت شاہ دولہؒ، جنہیں عقیدتا “شاہ دولہ صاحب” کہا جاتا ہے، سترہویں صدی کے عظیم صوفی بزرگ تھے جن کا مزار گجرات شہر کی سب سے نمایاں نشانیوں میں شمار ہوتا ہے۔ آپ کا اصل نام سید کبری الدین شاہ دولہ تھا اور آپ 1581ء میں پیدا ہوئے۔ آپ کا زمانہ مغل بادشاہوں اکبر، جہانگیر اور شاہجہان کے عہد سے جڑا ہوا تھا۔ گجرات میں آپ نے دینی ور فلاحی خدمات کا آغاز کیا۔ مساجد، پلوں اور کنوؤں کی تعمیر کے ساتھ ساتھ مسافروں اور غریبوں کی مدد نے آپ کو عوامی دلوں میں بلند مقام عطا کیا۔ اسی وجہ سے آپ کو “دریائی” کا لقب بھی ملا۔

شاہ دولہ کا مزار آج بھی عقیدت مندوں کی زیارت گاہ ہے۔ لوگ یہاں دعائیں کرتے اور اپنی مرادیں مانگتے ہیں۔

Hazrat Shah Daula (May Allah have mercy on him)

Hazrat Shah Daula, reverently known as “Shah Daula Sahib,” was a renowned Sufi saint of the 17th century whose shrine is considered one of the most prominent landmarks of the city of Gujrat. His real name was Syed Kabiruddin Shah Daula, and he was born in 1581. His lifetime coincided with the reigns of Mughal emperors Akbar, Jahangir, and Shah Jahan.

In Gujrat, he initiated religious and welfare services. His contributions included the construction of mosques, bridges, and wells, along with aid to travelers and the poor, which earned him a place of deep affection in the hearts of the people. For these reasons, he was also honored with the title “Daryai” (of the river).

Today, Shah Daula’s shrine remains a revered site for devotees, who visit to offer prayers and seek the fulfillment of their wishes.

This shrine is located at: 32°34’18.32″N, 74° 5’4.89″E.

بیگم راج محل کا مزار

گجرات کی سرزمین صدیوں سے تہذیبی و تاریخی ورثے کی امین رہی ہے۔ اسی شہر میں مغل عہید کی ایک نہایت اہم یادگار بیگم راج محل کا مزار ہے۔ بیگم راج محل، شہنشاہ اورنگزیب عالمگیر کی اہلیہ تھیں جن کا تعلق ایک معزز ہندو خاندان سے تھا۔ ان کا نکاح اورنگزیب سےاس وقت ہوا جب وہ ابھی شہزادے تھے۔ بیگم راج محل نے دربار مغلیہ میں نہایت وقار اور شرافت کے ساتھ زندگی گزاری اور سیاسی و سماجی معاملات میں بھی نیک نامی حاصل کی۔ ان کا مزار گجرات کے ایک قدیم قبرستان میں واقع ہے، جو سادہ مگر پروقار طرز تعمیر کا حامل ہے۔ مغل فن تعمیر کے نقوش یہاں واضح طور پرجھلکتے ہیں۔

Tomb of Begum Raj Mahal

For centuries, the land of Gujrat has been a custodian of rich cultural and historical legacy. Among its notable Mughal-era monuments is the tomb of Begum Raj Mahal. She was the wife of Emperor Aurangzeb Alamgir and belonged to a respected Hindu family. Her marriage to Aurangzeb took place when he was still a prince.

Begum Raj Mahal lived with dignity and grace in the Mughal court, earning a reputation for integrity in both political and social affairs. Her tomb is located in an ancient cemetery in Gujrat. Though modest in design, it exudes elegance and bears clear imprints of Mughal architecture.

The grave of Begum Raj Mahal, is located near the shrine of Shah Daula in a mosque.

رام پیاری محل

یہ محل انیسیوں صدی کے اواخر میں مشہور ٹھیکیدار اور سماجی رہنما سردار سندر داس چوپڑا نے تعمیر کروایا۔ اس محل میں سندر داس کی دوسری بیوی رام پیار سکونت پذر رہیں۔ اسی نسبت سے اسے “رام پیاری محل” بھی کہا جاتا ہے۔ تقسیم ہند کے بعد یہ عمار حکومت پاکستان کے زیر انتظام آئی۔ کچھ عرصہیہ عمارت فاطمہ جناح گرلز ہاسٹل اور بعد میں محکمہ تعلیم و آثار قدیمہ کے زیر استعمال رہی۔

سن 2021 میں محکمہ آثار قدیمہ نے اس محل کو میوزیم میں تبدیل کیا، جہاں مختلف گیلریاں قائم ہیں۔ جن میں گجرات کی تاریخ، صنعت اور ثقافت کی نمائندگی کی گئی ہے۔ آج یہ عمارت نہ صرف ایک تاریخی ورثہ ہے بلکہ گجرات کی شناخت کا ایک ہم حصہ بھی ہے۔

Ram Payari Mahal

Ram Pyari Mahal was built in the late 19th century by the renowned contractor and social leader Sardar Sundar Das Chopra. His second wife, Ram Pyari, resided in this palace, which is why it came to be known as “Ram Pyari Mahal.”

After the Partition of India, the building came under the administration of the Government of Pakistan. For a period, it served as the Fatima Jinnah Girls Hostel and was later used by the Department of Education and Archaeology.

In 2021, the Department of Archaeology converted the palace into a museum, establishing various galleries that showcase the history, industry, and culture of Gujrat. Today, this building stands not only as a historical heritage site but also as an integral part of Gujrat’s identity.

I visited this palace for the second time after many years on November 11, 2025, and again it was closed for “renovation”. It is located at: 32°34’13.29″N, 74° 4’34.94″E.

گجرات ہیریٹیج گیلری

یہ گیلری مبین الرحمن (بانی گجرات ہیریٹیج فاؤنڈیشن) ڈسٹرکٹ گورنمنٹ گجرات اور ڈائریکٹر جنرل آثار قدیمہ کے اشتراک سے بنائی گئی تھی۔ احسان بٹہ کی خصوصی کاوشوں سے، جنہوں نے اسے عملی شکل دی۔

اس گیلری میں مبین الرحمن کی جانب سے ڈھونڈے گئے گجرات کے تاریخی مقامات کی تصویریں آویزاں کی گئی ہیں۔

یہ گیلری رام پیاری محل گجرات میوزیم میں موجود ہے اور اس وقت گجرات میوزیم کیسب سے بڑی گیلری ہے۔ اس گیلری میں آپ قلعہ اکبری گجرات، گجرات میں موجود قدیم مندر، قدیم گوردوارے، سمادیاںم پرانی مسجدیں، بارہ دریاں، مقبروں اور دیگر تاریخی مقامات کے بارے میں جان سکتے ہیں۔

Gujrat Heritage Gallery

The Gujrat Heritage Gallery was established through the collaboration of Mubeen ur Rehman (founder of the Gujrat Heritage Foundation), the District Government of Gujrat, and the Director General of Archaeology. It was brought to life through the dedicated efforts of Ehsan Butta.

The gallery features photographs of historical sites in Gujrat, discovered and documented by Mubeen ur Rehman. It is located within the Ram Pyari Mahal at the Gujrat Museum and is currently the largest gallery in the museum.

Visitors to this gallery can explore visual and historical insights into Akbari Fort Gujrat, ancient temples, historic gurdwaras, samadhis, old mosques, baradaris, tombs, and many other heritage sites of the region.

The gallery is located inside the above mentione Ram Pyarai Mahal.

گوردوارہ چھٹی بادشاہی

گوردوارہ چھٹی بادشاہی جو گجرات شہر (پاکستان) میں واقع ہے، سکھ برادری کے لیے ایک نہایت اہم تاریخی اور مذہبی مقام ہے۔ یہ گوردوارہ سکھوں کے چھٹے گرو، گرو ہر گوبند جی کی تعلیمار اور ان کے سفر کی یادگار ہے، جو اپن زندگی کے دوارن اس علاقے میں تشریف لائے تھے۔ “چھٹی بادشاہی”کا مطلب ہے “چھٹے بادشاہ کا مزار”، جو لقب ان کے ماننے والوں نےانہیں دیا تھا۔ یہ گوردوارہ اس جگہ کی یادگار ہے جہاں گرو ہرگوبند کشمیر سے واپسی کے سفر میں قیام پذیر ہوئے تھے۔ کہا جاتا ہے کہ گجرات میں قیام کے دوران ان کی ملاقات ایک عظیم مسلم صوفی بزرگ، حضرت شاہ دولہ سے بھی ہوئی تھی۔ یہ ملاقات دونوں مذاہب کی روحانی شخصیات کے درمیان بین المذاہب مکالمے اور باہمی احترام کی ایک روشن مثال ہے۔ گوردوارے کی عمارت میں اگرچہ سکھ طرز تعمیر کے عناصر شامل ہیں، لیکن اس پر برطانوی دور کے اثرات بھی نمایاں ہیں جو اس کی تعمیر اور بعد میں کی جانے والی مرمت کی جھلک دکھاتے ہیں۔

Gurdwara Chhevin Patshahi

Gurdwara Chhevin Patshahi, located in the city of Gujrat (Pakistan), is a highly significant historical and religious site for the Sikh community. This gurdwara commemorates the teachings and travels of the sixth Sikh Guru, Guru Hargobind Ji, who visited this region during his lifetime. The name “Chhevin Patshahi” means “Shrine of the Sixth Sovereign,” a title given to him by his followers.

This gurdwara marks the place where Guru Hargobind stayed while returning from his journey to Kashmir. It is said that during his stay in Gujrat, he also met the great Muslim Sufi saint, Hazrat Shah Daula. This meeting is considered a remarkable example of interfaith dialogue and mutual respect between spiritual figures of both religions.

Although the gurdwara’s structure includes elements of Sikh architecture, it also displays clear influences from the British period, visible in its construction style and later restorations.

No idea about the location of this gurdwara.

سکندرِ اعظم اور راجہ پورس کی جنگ

326 قبل مسیح میں دنیا کے مشہور فاتح سکندر اعظم جب اپنی فتوحات جاری رکھتے ہوئے برصغیر میں داخل ہوا تو دریائے جہلم کے کنارے اس کا سامنا مقامی حکمران راجہ پورس سے ہوا۔ یہ معرکہ تاریخ میں “جنگ ہائیڈیسپس” کے نام سے جانا جاتا ہے۔ سکندر کے لشکر میں جدید اسلحہ اور تربیت یافتہ سپاہی شامل تھے جبکہ پورس کے پاس بہادر فوج اور جنگی ہاتھیوں کی بڑی تعداد تھی۔ دریائے جہلم کے طغیانی بھرے پانی کو عبور کرنا سکندر کے لیے ایک بڑا چیلنج تھا، مگر اس نے چالاکی اور حکمت عملی سے دریا پار کر لیا۔ جنگ سخت اور خونریز ہوئی۔ پورس نے اپنے جنگی ہاتھیوں کے ذریعے یونانی فوج پر زبردست دباؤ ڈالا۔ تاہم سکندر کی جنگی حکمت عملی اور گھڑ سوار فوج ن بالآخر فتح حاصل کی۔ شکست کے باوجود راجہ پورس کی بہادری اور شان دار کردار نے سکندر کو متاثر کیا۔ روایت ہے کہ جب سکندرنے اس سے پوچھا کہ تمہارے ساتھ کیسا سلوک کیا جائے تو پورس نے جواب دیا: “بادشاہ کی طرح”۔ یہ جواب تاریخ میں امر ہوگیا۔

Battle Between Alexander the Great and King Porus

In 326 BCE, when the famous world conqueror Alexander the Great entered the Indian subcontinent during the course of his campaigns, he encountered the local ruler King Porus on the banks of the River Jhelum. This battle is known in history as the “Battle of Hydaspes.”

Alexander’s army consisted of modern weaponry and highly trained soldiers, while Porus commanded a brave force supported by a large number of war elephants. The flooded and turbulent waters of the Jhelum posed a major challenge for Alexander, but he managed to cross the river through clever strategy and planning.

The battle was fierce and bloody. Porus put immense pressure on the Greek army through the use of his war elephants. However, Alexander’s military tactics and his powerful cavalry ultimately secured victory.

Despite his defeat, the bravery and noble character of King Porus deeply impressed Alexander. According to legend, when Alexander asked him how he wished to be treated, Porus replied: “Like a king.” This answer became immortal in history.

It is said that this battle took place at or near the town of Mong, which is located at: 32°38’47.15″N, 73°30’33.65″E.

شاھی مسجد قلعہ دار

گجرات شہر کے قریب واقع قدیم گاؤں قلعہ دار اپنی تاریخی اور مذہبی اہمیت کے باعث مشہور ہے۔ اس گاؤں کی سب سے نمایاں شناخت شاہی مسجد قلعہ دار ہے، جو مغلیہ دور کی یادگار سمجھی جاتی ہے۔ س مجد کی بنیاد سولہویں اور سترہویں صدی کے درمیان مغل گورنر مرزا بزن ینگ نے رکھی تھی۔ جب خطے میں مغلیہ سلطنت اپنے عروج پر تھی۔ اس وقت کئی چھوٹے شہروں اور دیہات میں خوبصورت مساجد تعمیر کی گئیں تاکہ نہ صرف عبادت کی سہولت فراہم ہو بلکہ اسلامی فن تعمیر کو بھی فروغ دیا جاسکے۔

شاہی مسجد قلعہ دار کی تعمیر میں مقامی اینٹ، چونا اور پتھر استعمال کیا گیا ہے۔ اس کاطرز تعمیر سادہ مگر پروقار ہے، جو مغلیہ مساجد کے عمومی انداز کی جھلک پیش کرتا ہے۔ مرکزی گنبد، محرابیں اور مضبوط دیواریں آج بھی اپنے وقت کی اعلیٰ تعمیراتی مہارت کی گواہی دیتی ہیں۔

Shahi Mosque Qila Dar

The ancient village of Qila Dar, located near the city of Gujrat, is known for its historical and religious significance. The most prominent landmark of this village is the Shahi Mosque Qila Dar, which is considered a remarkable monument from the Mughal era. The foundation of this mosque was laid between the 16th and 17th centuries by the Mughal governor Mirza Bezan Yung, during the peak of the Mughal Empire. At that time, many beautiful mosques were built in towns and villages across the region، not only to provide a place of worship, but also to promote Islamic architecture.

Local brick, lime, and stone were used in the construction of the Shahi Mosque Qila Dar. Its architectural style is simple yet dignified, reflecting the typical design of Mughal-era mosques. The central dome, arches, and sturdy walls still testify to the exceptional craftsmanship of that period.

The exact location of the mosque is not known to me, however the town of Qiladar is located at: 32°29’25.85″N, 74° 1’44.27″E.

سمادھی ڈاکٹر سُندر سنگھ

ڈاکٹر سندر سنگھ لبانہ 1870ء میں گجرات کے ںواحی گاؤں بزرگوال میں پیدا ہوئے۔ ابتدائی تعلیم مقامی سطح پر حاصل کرنے کے بعد وہ لاہور گئے، جہاں انہوں نے الیکٹرو ہومیو پیتھی اور سرجری میں مہارت حاصل کی ور 1893ء میں ڈاکٹری کی سند حاصل کی۔ وہ برما میں ملازمت کے لیے گئے جہاں اپنی صلاحیتوں کے باعث ترقی کرتے ہوئے 1912ء میں سول سرجن کےعہدے تک پہنچے۔ 1920ء میں ریٹائر ہوکرواپس ہندوستان آنےاور اپنی برادری کی تعلیمی و سماجی ترقی کےلیے سرگرم ہوگئے۔ انہوں نے سنت بابا پریم سنگھ کی وہارسدھار تحریک میں بھرپورحصہ لیااورتعلیم کو لبانہ قوم کی ترقی کا واحد راستہ قرار دیا۔ انہی کی کوششوں سے 1921 میں ٹانڈہ میں “گورو گوبند سنگھ خالصہ لبانہ ہائی سکول” قائم ہوا، جس کی تعمیر اور انتظام میں وہ پیش پیش رہےاور تاحیات اس کے سیکریٹری رہے۔ انہوں نے بزرگوال میں دو پرائمری سکول بھی قائم کیے۔ 1940 میں وفات پانے تک وہ تعلیم کے فروغ اور برادری کی خدمت میں ۔۔۔۔۔۔۔۔۔۔

Samadhi of Dr. Sundar Singh

Dr. Sundar Singh Labana was born in 1870 in the village of Barzugwal near Gujrat. After receiving his early education locally, he went to Lahore, where he specialized in electro-homeopathy and surgery, earning his medical degree in 1893. He later went to Burma for employment, where, due to his skills and dedication, he steadily rose in rank and eventually became a Civil Surgeon in 1912.

After retiring in 1920, he returned to India and became actively involved in the educational and social uplift of his community. He played an important role in Sant Baba Prem Singh’s Vihar Sudhar Movement and strongly believed that education was the only path to progress for the Labana community. Due to his efforts, the “Guru Gobind Singh Khalsa Labana High School” was established in Tanda in 1921. He remained at the forefront of its construction and management, serving as its secretary for life. He also established two primary schools in Barzugwal.

Until his death in 1940, he remained dedicated to promoting education and serving his community with unwavering commitment.

The village of Bazurgwal is located at: 32°46’39.66″N, 74° 4’0.39″E.

سنت بابا پریم سنگھ ہیریٹیج گیلری

سنت بابا پریم سنگھ ہیریٹیج گیلری ایک ایسا مرکز ہے جو اس عظیم رہنما اور ان کی کمیونٹی کی داستان کو محفوظ اور نمایاں کرنے کے لیے قائم کیا گیا ہے۔ یہ گیلر گجرات ہیریٹٰیج فاؤنڈیشن (Gujrat Heritage Foundation) اور گورنمنٹ ہائر سیکنڈری اسکول ٹانڈہ کی شراکت سے وجود میں آئی، تاکہ اس تاریخی ورثے کو آنے والی نسلوں کے لیے محفوظ کیا جاسکے۔

گیلری میں محفوظ شدہ دستاویزات، تصاویر اور نادر اشیاء کے ذریعے بابا پریم سنگھ کی روحانی، سماجی اور سیاسی خدمات کو اجاگر کیا گیا ہے۔ یہاں ان کی ذاتی زندگی، بچپن، روحانی سفر اور ذاتی نوادرات کو دکھایا گیا ہے۔ ساتھ ہی سماجی اصلاحی تحریکوں میں ان کی جدوجہد اور تاریخی “جات پات توڑھو ماتا” قرارد کی جھلک بھی نظر آتی ہے۔ گیلری میں ان کے قائم کردہ تعلیمی اداروں کی تاریخ بھی بیان کی گئی ہے، بالخصوص وہ پہلا اسکول جسے انہوں نے قائم کای اور جو آج گرو گوبند سنگھ خالصہ لبانہ ہائی اسکول کے نام سے جانا جاتا ہے۔

Sant Baba Prem Singh Heritage Gallery

The Sant Baba Prem Singh Heritage Gallery is a center dedicated to preserving and showcasing the legacy of this great leader and his community. This gallery was established through a collaboration between the Gujrat Heritage Foundation and the Government Higher Secondary School, Tanda, with the aim of safeguarding this historical heritage for future generations.

Through preserved documents, photographs, and rare artifacts, the gallery highlights Baba Prem Singh’s spiritual, social, and political contributions. It displays details of his personal life, childhood, spiritual journey, and personal belongings. The gallery also reflects his struggle in various social reform movements, including the historic “Jaat Paat Todho Mata” resolution. In addition, it presents the history of the educational institutions he established—especially the first school he founded, which is today known as the Guru Gobind Singh Khalsa Labana High School.

The Government Higher Secondary School For Boys, Tanda, is located at: 32°42’18.45″N, 74°22’10.13″E.

الیگزینڈریا پل، گجرات

گجرات میں واقع الیگزینڈریا پل برصٖغیر کی نو آبادیانی تاریخ کا ایک اہم ورثہ ہے۔ یہ پل برطانوی دور میں 19 ویں صدی کے کے اواخر میں تعمیرکی کیا گیا تھا تاکہ دریائے چناب پر ریلوے اور سڑک دونوں کی آمد و رفت کو ممکن بنایا جاسکے۔ کیونکہ اس زمانے میں پنجاب برطانوی سلطنت کے لیے نہایت اہم خطہ سمجھا جاتا تھا۔ یہ پل اس وقت کی انجینیرنگ کا ایک شاہکار سمجھا جاتا ہے۔ مضبوط سٹیل کے ڈھانچے اور بڑے پیمانے پر استعمال ہونے والی پتھریلی بنیادوں نے اسے پائیداری بخشی۔ پل کی تعمیر کے دوران ہزاروں مقامی مزدور اور ماہر انجینیرزنے حصہ لیا۔ اس کا ڈیزائن اس دور کی صنعتی طاقت اور جدید ٹیکنالوجی کی عکاسی کرتا ہے۔ آج الیگزینڈریا برج صرف یک پل نہیں بلکہ تاریخ کا زندہ نشان ہے جو گجرات کو نہ صرف ریلوے نیٹ ورک بلکہ برصغیر کی نو آبادیاتی یادوں سے بھی جوڑتا ہے۔ یہ پل مقامی اور غیر ملکی سیاحوں کے لیے کشش رکھتا ہے اور خطے کے تاریخی ورثے کا حصہ مانا جاتا ہے۔

Alexandria Bridge, Gujrat

The Alexandria Bridge in Gujrat is an important relic of the subcontinent’s colonial history. This bridge was constructed during the British era in the late 19th century to facilitate both railway and road transportation across the River Chenab, as Punjab at that time was considered a highly significant region for the British Empire. The bridge is regarded as an engineering marvel of its time. Its sturdy steel structure and extensive stone foundations gave it exceptional durability. Thousands of local laborers and skilled engineers took part in its construction.

The design of the bridge reflects the industrial strength and modern technology of that era. Today, the Alexandria Bridge is not just a bridge but a living symbol of history, connecting Gujrat not only to the railway network but also to the colonial memories of the subcontinent. It remains an attraction for both local and foreign tourists and is considered a valuable part of the region’s historical heritage.

The Alexandria Railway Bridge is located at: 32°29’14.55″N, 74° 5’54.95″E.

حافظ محمد حیات رحمۃ اللہ علیہ کا مزار

حضرت حافظ محمد حیاتؒکا مزار گجرات شہر کا ایک نہاتی اہم تاریخی اور روحانی مقام ہے۔ یہ مزار مغل دور میں صوفیاء کے اثر و رسوخ کا عملی نمونہ ہے اور آج یونیورسٹٰی آف گجرات (UOG) کے مرکزی کیمپس کے احاطے میں واقع ہے۔

تاریخی روایات کے مطابق حافظ محمد حیات دہلی سے ہجرت کر کے جہانگیر کے دور میں گجرات آئے۔ آپ کی روحانیت اور خدمت خلق نے علاقے کو خوشحال بنایا۔ جس زمین پرآج یونیورسٹی اور مزار قائم ہیں وہ پہلے راجہ راجہ کالادھوی کے جنگل کی ملکیت تھی۔ حافظ محمد حیاتؒ نے یہ زمین عوامی فلاح کے لیے وقف کردی، اسی نسبت سے یونیورسٹی آف گجرات کا نام بھی آپ سے منسوب ہے۔ آپ کا وصال 1771ء میں ہوا۔

Mausoleum of Hafiz Muhammad Hayat (رحمۃ اللہ علیہ)

The mausoleum of Hazrat Hafiz Muhammad Hayat (رحمۃ اللہ علیہ) is one of the most significant historical and spiritual landmarks of Gujrat city. This shrine reflects the influence of Sufis during the Mughal period and is located within the premises of the central campus of the University of Gujrat (UOG).

According to historical traditions, Hafiz Muhammad Hayat migrated from Delhi to Gujrat during the reign of Emperor Jahangir. His spiritual insight and dedication to serving humanity brought prosperity to the region. The land on which the university and the shrine stand today was once part of the forest owned by Raja Kaladhovi. Hafiz Muhammad Hayat (رحمۃ اللہ علیہ) dedicated this land for public welfare, and in his honour the University of Gujrat was later named after him. He passed away in 1771.

The shrine of Hafiz Muhammad Hayat is located at: 32°38’18.47″N, 74° 9’40.75″E.

مسجد پاک ویگا شریف

یہ مسجد اپنی خوبصورتی اور اپنے ارکیٹیکچرل ڈیزائن کی وجہ سے پاکستان کی خوبصورت ترین مساجد میں شمار ہوتی ہے۔ یہ مسجد دو دہائیوں کی طویل محنت سے بنائی گئی ہے اور اس مسجد کو گجرات کے ایک نجی ڈاکٹر نے اپنے ذاتی خرچ سے تعمیر کیا ہے۔ مسجد ایک بہت بڑے چبوترے پر بنائی گئی ہے یہ مسجد مکمل طور پر سنگ مرمر سے تیار کی گئی ہے۔ اس میں کہیں پر بھی سیمنٹ اینٹ یا سریے کا استعمال نہیں کیا گیا جو اسے تمام مساجد اور سٹرکچر سےمنفرد بناتی ہے۔ اس کے خوبصورت ڈیزائن کی وجہ سے آج سیاح سے دوردراز کے علاقوں سے دیکھنے کے لیے آتے ہیں۔ پاک ویگا مسجد اس وقت گجرات کی سب سے اہم ٹورسٹ اٹریکشنز میں سےایک ہے۔

Masjid Pak Vega Sharif

Masjid Pak Vega Sharif is considered one of the most beautiful mosques in Pakistan due to its elegance and architectural design. The mosque was built over a period of two decades, funded entirely by a private doctor from Gujrat. It stands on a large elevated platform and is constructed entirely from marble. Not a single piece of cement, brick, or iron has been used in its structure, which makes it completely unique among other mosques and buildings.

Because of its breathtaking design, visitors now come from far-off places to see it. Today, Pak Vega Mosque is regarded as one of the most important tourist attractions in Gujrat.

This beautiful mosque is located at: 32°31’0.99″N, 73°51’25.92″E.

پبی نیشنل فارسٹ پارک

گجرات میں موجود پبی نیشنل فارسٹ پارک صرف یک جنگل ہی نہیں بلکہ اپنے اندر بہت سے رازوں کو چھپائے ہوئے ہے۔ یہاں سے لاکھوں سال پرانے سیمیتھ کےسکلز اور ان کے دانت بھی ملے ہیں۔ یہ وہی جگہ ہے جہاں سکندر اور پورس کے درمیان لڑائی ہوئی، اسی جنگل میں ہمیں مغل دور کےتالاب اور بہتسی تعمیرات بھی ملتی ہیں۔ یہ جنگل ضلع منڈی بہاؤالدین سے شروع ہوتا ہے اور گجرات سے ہوتے ہوئے ضلع بھمبر آزاد کشمیر میں جاکر ختم ہوتا ہے۔ اس جنگل میں ابھی بھی بہت سی ارکیالوجیکل سائٹس موجودہیں جن کی کھدائی سے بہت سےرازوں سےپردہ اٹھایاجاسکتا ہے۔

Pabbi National Forest Park

Pabbi National Forest Park in Gujrat is not just a forest, it holds many hidden secrets within it. Fossilized remains of prehistoric animals, including skulls and teeth millions of years old, have been discovered here. This is also the very place where the famous battle between Alexander the Great and Raja Porus took place. Within this forest, one can still find Mughal-era ponds and various ancient structures.

The forest begins in District Mandi Bahauddin, passes through Gujrat, and ends in District Bhimber in Azad Kashmir. Numerous archaeological sites still exist within this forest, and further excavation could reveal many more important historical mysteries.

The information centre of the Pabbo National Park is located at: 32°50’31.00″N, 73°49’23.93″.

The writer. (10.11.2025.)

L to R: Muhammad Abdullah & Muhammad Ibrahim. (11.102.025.)

L to R: Muhammad Abdullah, Tariq Amir, Syed Hassan Abbas & Zoheib. (10.11.2025.)

Name of the baoli:

Now, something about the name of this baoli. As I mentioned earlier, there are two boards installed at the site, each giving a different name. In English, the spellings appear quite similar, with only minor differences, but in Urdu the words are entirely different and convey completely different meanings. I will explain these distinctions in some detail below.

Bahar Wali

Baoli Kharian

بہار والی باولی کھاریاں

The Urdu word Bahar (or Bahaar) means the spring season, so the name can be translated as “The Baoli of the Spring Season.” It is indeed a very beautiful and poetic name.

باہر والی باؤلی کھاریاں

Bahir Wali

Baoli Kharian

The Urdu word Bahir means “outside,” so this name would translate as “The Baoli on the Outside” (i.e., outside the city or settlement).

Thus, we find two different names associated with this baoli, each carrying its own distinct meaning and historical nuance. However, the majority of available sources refer to it as “Bahir Wali Baoli.” Given these variations, I believe it is best to present both possibilities and allow my readers to reach their own conclusion.

At the end, I would like to especially thank two young men, Muhammad Abdullah and Muhammad Ibrahim, without whose help this visit would have remained inconclusive. When we arrived, the gate of the baoli was locked and the watchman was nowhere to be found. Fortunately, we met Abdullah, who managed to obtain a key from someone in the neighbourhood and kindly gave us a tour of the baoli. Without their assistance, entering the baoli would not have been possible.

Baolis were once an integral part of commercial and social life. Although they have lost their practical importance today, they still offer a fascinating glimpse into the past and its architectural heritage. I sincerely appreciate the concerned departments of the Government of Punjab for restoring and preserving this baoli for the benefit and knowledge of future generations.

Tariq Amir

Islamabad

November 18, 2025.

pakgeotagging.com

213. Sanatan Dharam Temple, Sargodha.

Location:

History:

Architecture and Layout

Current Situation

Tariq AmirIslamabadMarch 2, 2026.

212. Sardar Sahib Mota Singh School, Neela, district Chakwal.

Location:

History of the school:

Architecture of the School Building

Sardar Sahib Sardar Mota Singh Bhasin

My personal connection

211. Hira Singh Khalsa School Munde, district Chakwal.

Location:

History:

Layout of the building:

Sardar Chet Singh

210. A historic mosque at Nizamabad, Wazirabad.

Location of the Mosque

Architecture

Present Condition

209. A Historic Baoli at Wazirabad.

Baoli at Wazirabad

History

Architecture

A suggestion

208. The Great Trigonometrical Survey of India: St. John’s Church, Jhelum.

GTS Survey Mark:

Churches as Survey Points in the Nineteenth Century

A Standard Benchmark

Great Trigonometrical Survey

207. St. John’s Church, Jhelum & the Mutiny of 1857!

History:

Location:

Architecture:

The Interior:

Pipe Organ:

The Holy Bible of the Church:

The Steeple:

Plaques & Inscriptions:

The Military Action at Jhelum on 7th July, 1857.

106. Exploring an Old Serai at Rajopindi, district Jhelum!

Location and Present Condition:

Other Serais in the Potohar Region:

Exploring the Serai of Rajopindi:

The Main Gate:

The rooms in the Serai:

A Mosque and a Well in the Serai:

205. Gurdwara Pehli Patshahi Tibba Sahib Abhor Nanaksar (Tibba Abhor / Chak 1 EB), district Pakpattan!

Significance and Location:

Architecture:

Sarovar:

History of the construction of this building:

Beginning of the construction (1938):

Nishan Sahib (1940):

Construction of the main gurdwara building (1942):

Construction of the main gurdwara building (1943):

Completion (1945 / 46):

Holy Inscriptions:

Another Structure:

204. A historic baoli in Kharian on the legendary GT Road, district Gujrat!

Architecture of the baoli:

Picture Gallery:

202. An Udasi Dera at Santpura, (aka Gurdwara Santpura), district Gujrat!

004. Tombs of British soldiers fallen during the Battle of Gujrat, 1849.

Gurdwara Chhevin Patshahi

Battle Between Alexander the Great and King Porus

Shahi Mosque Qila Dar

Samadhi of Dr. Sundar Singh

Sant Baba Prem Singh Heritage Gallery

Alexandria Bridge, Gujrat

Mausoleum of Hafiz Muhammad Hayat (رحمۃ اللہ علیہ)

Masjid Pak Vega Sharif

Pabbi National Forest Park

Name of the baoli:

Tariq Amir
Islamabad
March 2, 2026.