Naushera

Naushehra نوشہره
Town
Naushehra Location in Pakistan
Coordinates: 32°34′08″N 72°09′11″E / 32.56889°N 72.15306°ECoordinates: 32°34′08″N 72°09′11″E / 32.56889°N 72.15306°E
Country	Pakistan
Region	Punjab Province
District	Khushab District
Time zone	PST (UTC+5)

Naushehra, (Urdu: نوشہره‎), is a town and sub-Tehsil (administrative subdivisions) of Khushab District in the Punjab Province of Pakistan.^[1] It is the main town of Soon Valley. The town is situated 48 kilometers (30 mi) from Khushab city and 68 kilometers (42 mi) from Kallar Kahar town in the heart of valley, surrounded by high hills, beautiful lakes, jungles, natural pools and ponds. It is also blessed with ancient civilization, natural resources, and fertile farms. The general height of surrounding hills is around 2500 feet above sea level, with several peaks reaching over 3000 feet.

History

In the Soon valley of Salt Range, Naushehra, the main town of the valley, and its surroundings villages are always notable as the centre and home of the leading Awan tribe.^[2] Sir Lepel Henry Griffin also states that “In Shahpur District, the Awans held the hilly country to the north west, Jalar, Naoshera (Naushera) and Sukesar, where the head of the tribe still resides.”^[3]

At some time between the era of Mahmud of Ghazni and Sultan Shahab ud din Ghori, Arabs marauders captured the mountainous region of Salt range and settled in the mountains after they defeated the Janjuas, Gakhars, and other Rajput tribes until they permanently settled for at least six hundred years.^[4]

During the period of Delhi Sultanate and Mughal period, the government at Lahore maintained only a nominal control over such remote western hilly areas as Soon valley. In the absence of a stable political structure, Awans fought to maintain the lands of their ancestors which they had inherited.

It is stated in the Imperial Gazetteer of India that “They are essentially a tribe of the Salt Range, where they once held independent possessions of very considerable extent, and in the western and central portions of which they are still the dominant race.”^[5] While writing about the Chiefs of Punjab, Sir Lepel Henry Griffin states in his book entitled, “The Panjab Chiefs: the most authentic book on the subject that;

“All branches of the tribe (Awans) are unanimous in stating that they originally came from neighourhood of Ghazni to India, and all trace their genealogy to Hasrat Ali the son-in-law of the Prophet. Kutab Shah, who came from Ghazni with Sultan Mahmud, was the common ancestor of the Awans".^[3]

Qutb Shah’s sons are said to have settled in the mountains in the centre of what is now Soon Valley and Sakesar. Later, some of them withdrew to neighbourhood of Salt Range. They occupied more prosperous plains and open plateaux. Some of them withdrew to west of Salt Range and settled at Kalabh.^[6] Some of them withdrew to North and settled and founded a town Talagang. According to the Imperial Gazetteer of India,^[7] it was founded by an Awan chieftain, about the year 1625. It has ever since remained the seat of local administration under the Awans, the Sikh, and the British. One branch of the tribe withdrew to the east of Salt Range near Jehlum.^[8] Other branch withdrew to the south of the range and settled at the north of Shahpur. With the passage of time and the force of economic pressure, they then spread from that region into Mianwali, Chakwal, Camelpur now Attock, Mianwali, Jehlum, Rawalpindi,Haripur,Abbottabad,Mardan(Sawal Dher Village) Peshawar valley and all parts of Azad Kashmir.

Ibbetson, D states in his book Punjab Castes, that the Awans of Jalandhar claimed that their ancestors served in the armies of the Slave Dynasty and the Khilji dynasty during the Delhi Sultanate period, who brought them from the Salt-range.^[9]

But the main noble branch of Awan tribe maintained their dominion in these mountainous regions.^[10] These are undoubtedly the leading tribes among the Awan people. As a whole this is they who have kept alight the lantern of the race.

Mughal Period

In the sixteenth century the head of this tribe was Muhammad Akbar Khan’s, a descendant of Ali ibn Abi Talib,^[2] his name also is associated in the local legend with Aku Khan. In “History of Awan,”^[2] his descendants are listed separately. His elder son Muhammad Sarwar had two sons, Muhammad Bilal Ali Khan (in some record Bilawal Khan) the fore father of Awan of Naushera, and Muhammad Media Khan, whose descendants are Great Maliks of Kund. During the period of British Raj in the early twentieth century Malik Muhammad Khan Zaildar was head of this tribal branch of Kund.. British government delineated zails comprising five to forty villages in most of the Punjab, drawing them to reflect the tribal distribution of the population.^[11] In every Zail the government appointed a zaildar, who was intended to be “ the leading [man] of a particular tribe or section of the country. These Zaildars were ideally the leaders of the local tribes.^[12] The family tree of Muhammad Akbar Khan, follows:

Muhammad Akbar Khan

Muhammad Sultan Sarwar

Malik Muhammad Usman from whom have descended the Awans of Sikandar Pur

Muhammad Bilal Ali Khan from whom have descended the Awans of Naushera

Muhammad Media Khan from whom have descended the Awans of Kund

In the seventeenth century, the Tiwanas defeated a weak branch of Awans at Hadali, a Village 5 miles north from Mitha Tiwanas^[13] and south of Soon Valley. The newly converted Muslims Rajput Tiwanas were so fascinated by the honorific title of Malik of Arabs marauders, that after defeating Awan tribe they adopted the title “Malik.”^[14] After this victory the Tiwanas Rajputs advanced northward towards Soon Valley, but Muhammad Sarwar Khan collected his levies, defeated Tiwanas army^[15] at south of the Soon valley hills having taken the city of Kund.^[16] After this defeat the road was block for Tiwanas to march north ward in the future. Muhammad Sarwar’s younger son Muhammad Media Khan descendants permanently settled at this more prosperous plain and open plateau south of the Soon Valley and during the period of British Raj became great Maliks and Zaildar of this area.^[2]

While other branches of the tribe moved down to more prosperous plain and open plateaux outside Soon Valley, the main branch always settled in the mountainous regions. The Awan historians maintain^[2] that in the early seventeenth century appears Muhammad Himayat Ali, the elder son of Muhammad Bilal Ali, the head of the tribe of the Salt Range and a descendant of Ali ibn Talib, through the line of Al-Abbas ibn Ali in 29 number of the line, His name also is associated in the local legend with Aali Himat (in some record Himat Khan). He maintained his dominian in these mountainous region. In his time he was settled at Karora near present-day city of Naushera.

Himayat Ali’s elder son Hashim Derya had two sons, Muhammad Saeed, the fore father of qazis of Naushera, and Muhammad Shahbaz, whose descendants are Muhammad Latif and Muhammad Meher. on the death of Hashim Derya, great differences arose in the family. Muhammad Saeed claimed the chiefship while Muhammad Latif and Muhammad Meher claimed through their father. One other claim was made by Fateh khan. The Awans were divided but, it was only the influence of Muhammad Saeed,that prevented the dispute.

Muhammad Saeed descendants founded the village Naushera at the end of the 16th century in the present day place (Naushera means New City in Arabic). The family tree of Muhammad Bilal Ali Khan goes like this:

Muhammad Bilal Ali Khan

Muhammad Himayat Ali

Muhammad Hashim Derya

Muhammad Saeed from whom have descended, the Qazis of Naushera

Muhammad Shahbaz from whom have descended, the Maliks of Naushera

Afghan Period

Afghan royal soldiers of the Durrani Empire (also referred to as the Afghan Empire).

According to the Imperial Gazetteer of India^[17] “During the anarchic period which succeeded the disruption of the Mughal Empire, even this remote region became the scene of Sikh and Afghan incursions. In the year 1757, a force under Niir-ud-din Bamizai, despatched by Ahmad Shah Durani, to assist his son Timur in repelling the Marathas, crossed the Jehlam at Khushab, marched up the left bank of the river, and laid waste the three largest towns of the District.”

Khair Muhammad, Who was of a determined character and held the tribe in control, maintained his dominions under Abbas Khan, a Khattak, who held Pind Dadan Khan and the Salt Range for Ahmad Shah Abdali, while surrounding country towards south was managed by Malik Sarkharou Khan, likewise Sodhi, Khabeki, Kufri, Ochala were also included among the dominions of their respective Malik Awans chieftains. The family tree of Muhammad Saeed, follows:

Muhammad Saeed

Khair Muhammad

Muhammad Khushal

Muhammad Arif

Hafiz Mian Muhammad

Hafiz Fateh Muhammad

Qazi Kalim Allah

Hafiz Noor Mustafa

Qazi Ghulam Muhammad

Sherfen Bibi

Qazi Mian Muhammad Amjad

The most illustrious Awan family is Qazi and Sufi family^[2] of Naushera, descended from Khair Muhammad the leading chief of Awan tribe in his time. The eldest of Khair Muhammad's sons was Muhammad Khushal, who succeeded to his father in the chiefship, was of a mild disposition, and a pious man. He again had a son Muhammad Arif. From the death of Khair Muhammad, Naushera domestic history is a record of anarchy, warfare with other tribes and, division of land among the descendants of Muhammad Himayat Ali.

Sikh reign

In the meantime, after the final success of the Sikhs against Ahmad Shah in 1763, Ranjit Singh overran the whole Salt Range,^[18] because Awans Chiefs had favored and assisted the Kabul army which was investing Attock.^[19] In the beginning, the Sikhs were was repulsed with loss, and compelled to a retreat, but at last they subjugated Awans. The Awans like their neighbours, the Gakhars, the Janjua, the Khattar, the Ghebas resisted the Sikhs as long as they could, and like them, resisted in vain.^[20] The Awans on this occasion displayed gallantry, later on they offered allegiance, and secured their area between mountainous region of Salt Range.^[21] The Sikh allowed them the fourth of the revenue as lords of the soil, but "the local Awan families gradually lost their landed estates,....... The feudal powder declined and slowly died out."^[22] Their descendants are still respected as a native aristocracy.

It so happened that while other branches of the tribe established themselves as Zamindar like their ancestors, the descendants of Muhammad Khushal became religious scholars, qazis and Sufis. They had forgotten the tough life of Zamindars and warfare of their ancestors, and learned the refinements of Sufism and fiqh, thus became “intermediaries between the Faithful and their God,”^[23] Muhammad Khushal had a son Muhammad Arif (died 1748). He was a pious and religious man. He had two sons Mian Muhammad (died 1788) and Fateh Muhammad.

In the early nineteenth century, there arose two religious leaders in Naushera, the one strictly orthodox in the straight Hanafi Sunni way, and the other Sufi and Majzoob. The first was Qazi Kalim Allah, son of Mian Muhammad, and the second was Hafiz Noor Mustafa, the son of Fateh Muhammad.. Both were grandsons of same person, Muhammad Arif. It is stated in the “History of Awan”^[24] that there were eight great pious men in this branch of tribe famous with the name of Qazi. All these eight have left a fame that was still remembered by the people.

Qazi Kalim Allah^[25] (died 1852), was a great scholar of Quran, Hadith and Fiqh, and Muslim jurisprudence. He was a man of learning and his acquirement procured him the office of Qazi.^[2][26] This was held by him throughout life and descended to his son Qazi Ghulam Muhammad, Qazi Fateh Muhammad and Qazi Noor Ahmed. The other Hafiz Noor Mustafa was a majzoob.^[27] Since the Majzoob is someone who has reached the pinnacle of Sufism, the Sufis ascribe all sorts of powers to them, from helping others miraculously to knowing matters of the Unseen. Many miracles are attributed to him. He still figures in folk-lore as a saint. He had only one daughter Sherfan Bibi married to Qazi Ghulam Muhammad the son of Qazi Kalim Allah. They had only one son whom they named Mian Muhammad Amjad who became the head of his tribe. He was a man of modest and retiring mode. Quiet and humble, he got both qualities of his grandfather and maternal grandfather. From his grandfather he got scholarship of Qur'an, Hadith, and the Hanafi school of Islamic law^[28] and from his maternal grandfather he learned mystic trances and pinnacle of Sufism. He also figures in folk-lore as a saint.

Qazi Kalim Allah

Qazi Ghulam Muhammad

Qazi Mian Muhammad Amjad

Qazi Mazhar Qayyum

Qazi Manzoor Haq

Qazi Zafar Hussain

The title of Qazi was further descended to his descendants and is still held by his descendants though without judicial powers. The Qazis were men of high characters and possessed influence in the area between Indus and Jehlum. Many of the direct descendants of Qazi Kalim Allah and Qazi Mian Muhammad have wielded great influence among the Awans and other tribes in Salt Range^[29] British administrators also recognized the influence of the family with their warrior heritage and religious influence over the area. The family is universally recognized as a line of true Alwis^[2] Awans.^[2] One century later, in the person of Qazi Mazhar Qayyum, we shall see a great name in the history of Naushera.

British Raj

After Sikh rule, this valley passed under direct British Raj, with the rest of the Punjab, at the close of the second Sikh war.^[30] In 1893, during the British Raj, the district of Shahpur was created and this town was included in this District. The Mutiny of 1857 had little influence upon Shahpur. The District remained tranquil; and though the villages of the bar gave cause for alarm, no outbreak of sepoys tookplace, and the wild tribes of the upland did not revolt.^[30]

In this period, the successor of the original saint, and the elder son, Qazi Mazhar Qayyum,^[31] who appeared to be a man of world, a legendary personality acquired fame as a great hero of Salt Range. He has left a fame that was still remembered by the people fifty years ago.

Raees Azam Naushera,^[32] as he was known to his people, he struck the imagination of his hillmen at the time. He kept open house for every one alike and entertained and received many guests over the years at his place, including politically prominent Great Maliks of Salt range, literary persons, and ordinary hillmen with equal treatment.

Hearing his fame, the Hakeems of Delhi, offered him to come to Delhi, and worked with them, he refused by saying that he would preferred the sunlight of his ancestral village to the wealth of Delhi. Unlike his father he wrote nothing but attracted crowds everywhere he went. When wandered through the streets of Naushera and hills of Soon valley, he was always followed by Awans. While walking in the streets, he used to sit on any ordinary place, on a rock, in a shop, unlike his arrogant brother, he loved to mingle with people, so perfect his reception and manner that he could charm the ordinary Hillman into the proud belief that he spoke man to man, as to an equal.

During British period, a middle school was established which was later on given the status of High School. After the independence,in 1976, a Government College was established, now enjoying the status of Government Degree College Naushera.^[33] In the early twentieth century A police station was also established.

After the creation of Pakistan,in 1960 when Sargodha was given the status of an Independent District with Shahpur as one of its Tehsil, this town was included in this District. When Khushab became the district, consists of 3 tehsils: Khushab, Noorpur, and Quaidabad, Naushehra was given the status of sub-tehsil.

People

Awan are the major people inhabiting Naushera. H.A. Rose writes, "But in the best available account of the tribe, the Awans are indeed said to be of Arabian origin and descendants of Qutb Shah."^[34] Sir Lepel H. Griffin writes in his book 'The Panjab Chiefs' (1865 Edition)^[35] that:

“	All branches of the tribe (Awans) are unanimous in stating that they originally came from neighourhood of ghazni to India, and all trace their genealogy to Hasrat Ali the son-in-law of the Prophet. Kutab Shah, who came from Ghazni with Sultan Mahmud, was the common ancestor of the Awans…….It was only in the Rawalpindi, Jhelam and Shahpur districts that they became of any political importance……. In Shahpur District the Awans held the hilly country to the north west, Jalar, Naoshera (Naushera) and Sukesar, where the head of the tribe still resides.	”
	— From ''Sir Lepel H. Griffin, The Panjab Chiefs' (1865 Edition) p.570-571.

The head of the tribe or village in the Soon valley was known as Raees-Azam. The last Raees-Azam of Naushera was Qazi Mazhar Qayyum. With the growth of industrialization in the country and lack of development programs in the area and migration of people of Naushera towards big cities of the country and even foreign countries, the tribal solidarity is becoming weak. The process of industrialisation has been rapidly destroying the age-old customs and traditions of this ancient tribe and patriarchal society. The other sub branches and small tribes of Naushera are Latifal, Jurwal, Radhnal, Sheraal.

Culture

Being as a tribe of Arabs origin, the local people follows Islamic culture and traditions. Unlike the other parts of Punjab where most people, follow the Indian form of the marriage ceremony,^[36] the marriages in Naushera are still arranged according to the Islamic traditions and wedding ceremony usually takes place at the mosques. Nikah is attended by close family members, relatives, and friends of groom and bride. Usually, the men and women are made to sit separately, in different rooms, or have a purdah (curtain) separating them. Luddi is famous folk dance on occasions of happiness. Also dhol and shehnai are famous musical instruments for celebrations.

Martial Race

With the advent of British a new profession was opened for the local people. The Awans were classified to be "martial race".^[37] The British recruited army heavily from Naushera for service in the colonial army, and as such, the Awans also formed an important part of the British Indian Army, serving with distinction during World Wars I and II. Of all the Muslim groups recruited by the British, proportionally, the Awans produced the greatest number of recruits during the First and Second World Wars. Contemporary historians, namely Professor Ian Talbot and Professor Tan Tai Yong, have authored works that cite the Awans (amongst other tribes) as being looked upon as a martial race by not only the British, but neighbouring tribes as well.

Sir Michael O'Dwyer, Lieutenant Governor of the Punjab joined the Indian service as Magistrate, Civil Judge, Superintendent of the Jail,and Treasury Officer. In 1885, he was posted first to Shahpur in Punjab. Writing about the tribes of Salt Range, he writes; "Of these perhaps the most interesting were the Awans of the Salt Range................It occurred to Wilson and me, who spent much time among them and every year had to send hundreds of them to prison for violent breaches of the peace, that it would be for their good and ours to open a career for the young" bloods" in the Army. A new battalion was then being raised. We induced the Commandant to come down to the great Horse Fair in 1888 or 1889, and persuaded the Awan graybeards to bring in some hundreds of their young men- preferably the wilder spirits. Recruiting caught on like wild-fire, and in twenty years the Awan soldier had made his name and was to be found in nearly every Mohammedan company or squadron recruited in the Punjab. The material benefits were of no small value to a poor and frugal tribe; but they valued even more the increased izzat (honour) which military service confers in the Punjab. In the Great War nearly every fit man of military age came forward from these Awan villages, and an inspiring sight was to see the batches of young recruits escorted for miles on their way by their mothers, wives, and sisters, singing songs of the brave deeds of their forefathers and urging the young men to emulate them."^[38]

After the Independence of Pakistan, the army of Pakistan also heavily recruits Awans from this area. Awans occupy the highest ranks of the Pakistani Army.^[39] The late Lieutenant Colonel Qazi Iqbal Ahmad, late Lieutenant Colonel Qazi Iftikhar Ahmad, late Lieutenant Colonel Qazi Altaf Hussain, Late Major Qazi Zahoor ul Haq, Retired Major General Qazi Shafiq Ahmad, and many other senior officers of Pakistan Army belonged to this town.

Qazi's of Naushera

Naushera is also famous for it qadi’s family of great Muslim jurists who used to live in the Mahalla Qazian Wala. The most famous qazi's of this family were Qazi Kalim Allah,^[40] Qazi Mian Muhammad Amjad. Qazi Mian Ahmad, Qazi Mazhar Qayyum, Qazi Manzoor ul Haq, Qazi Zafar Hussain.

Qazi Mian Muhammad Amjad was born of famous qadi’s family of Naushera, Soon Valley. He was a descendant of Hazrat Ali Ibn Abi Talib, the fourth caliph of Islam from Al-Abbas ibn Ali. He was grand son of Qazi Kalim Allah, the famous Muslim qadi and jurist of Naushera in the time of Mughal Emperors. He was a great legal scholar of the Hanafi school of Islamic law. His legal scholarship was unparalleled in the area. During the period of British government, he rendered a great service to Islamic laws and Fiqah.

Raees Azam Naushera, Qazi Mazhar Qayyum was the eldest son of Qazi Mian Muhammad Amjad, and was the famous "Hakeem" (herbal medicine practitioner), of Soon Valley. he was the authority on this subject in his time. He died in 1952. He was buried in Naushera, Soon Valley

Qazi Manzoor ul Haq, Imam Abu Hanifa of Naushera was the second son of Qazi Mian Muhammad Amjad. He was known as Imam Abu Hanifa of Naushera. He was a great scholar of Islamic law. In the age of British government when cases were decided according to English law, Muslims consulted him for his legal opinions on Islamic laws. He issued many "fatwas" like his father and made a great name in the field Hanafi school of law. His brilliant son Dr. Mazafar ul Haq was the first of those Pakistanis who had M.B.B.S. degree. He died in 1954. He was buried in Naushera, Soon Valley

Khan Sahib Qazi Zafar Hussain, was the third son of Qazi Mian Muhammad Amjad. In 1945, he was awarded by the title of Khan Sahib by the British Government in recognition of his services. He used his family and political influence to help the people of his area. He died in 1968. He was buried in Naushera, Soon Valley.

References

1. Local Government Elections - Government of Pakistan
2. History of Awan, by Muhammad Sarwar Khan Awan, 2009 by the Al- Faisal Nashran, Lahore.
3. “The Panjab Chiefs: Historical and Biographical Notices of the Principal Families in the Territories Under the Panjab Government”
4. District Gazetteer of Mianwali 1915, http://www.mianwalionline.com/History-gazateer.shtml
5. The Imperial Gazetteer of India, Vol. 7, p. 170
6. The Imperial Gazetteer of India, Vol. 14, P290
7. The Imperial Gazetteer of India, Vol. 8, P162
8. The Imperial Gazetteer of India, Vol. 7, P170
9. “The Jalandhar Awans state that they came into that district as followers of one of the early Emperors of Delhi who brought them with him from the Salt-range; and it is not impossible that they may have accompanied the forces of Babur. Many of them were in former times in the imperial service at Delhi, keeping up at the same time their connection with their Jalandhar homes.” Ibbetson, D., 2001, Punjab Castes, Sang-e-Meel Publications p.170.
10. 1. "The home of the Awan in the Pan jab is the Salt Range", The Panjab, North-West Frontier Province and Kashmir - James Douie Page 105.
    2. "The best of the Musalman tribes comes from the Salt range". The Armies of India By A. C. Lovett, Major, Gf Macmunn, Page 141
    3. "Salt Range was the main habitat of Awans". History of the Sikh gurus: a comprehensive study by Surjit Singh Gandhi p.2.
    4. "They settled about 1035, AD in the Peshawar district, and eventually became possessed of the Salt Range country." A short history of the Sikhs by Charles Herbert Payne - 1970, p.234
11. David Gilmartin, Empire and Islam, Punjab and the Making of Pakistan, p.20
12. David Gilmartin, Empire and Islam, Punjab and the Making of Pakistan, p.21.
    See also The Indian Army and the Making of Punjab,pp xxv, By Rajit K. Mazumder, Permanent Black)
13. Khizr Tiwana, the Punjab Unionist Party and the partition of India, by Ian Talbot. p.18
    See also Politics of Pharaohs by Wakil Anjum Ferozsons Ltd. Lahore 1992, p326
14. Politics of Pharaohs by Wakil Anjum Ferozsons Ltd. Lahore 1992, p326
15. F. Yeats-Brown writes in his book “ 'Martial India' “ (1945) p.38 that “The handsome, long-haired Tiwanas, who used to serve only in the cavalry, claim to be descendants of the horsemen of Alexander the Great; while the big-boned Awans, from the Salt Range, trace their ancestry to the marauders who came with Sultan Mahmoud of Ghazni. What they have in common are Islam, land-hunger, and stubborn courage.
16. "In the thal country the dominanat tribe are the tiwanas, north of whom along the Salt range and within its valleys almost the whole area is owned by the Awans, a very compact tribe." Gazetteer of the Shahpur District, James Wilson p.94 It is further stated that "North of the thal come the very compact tribe of the Awans, who held practically the whole of that part of the Salt Range which is included in the shahpur district, and the greater portion of the plain lying at its foot. They own all but one of the Khushab salt range villages, and fourth-fifth of the cultivated area of that circle." Gazetteer of the Shahpur District, James Wilson p.103
17. Imperial Gazetteer of India. Vol. 12 P361
18. Imperial Gazetteer of India. Vol. 12 p.362
19. Maharaja Ranjit Singh: politics, society, and economy, by Fauja Singh, A. C. Arora, p.139
20. Sir Lepel Henry Griffin, “The Panjab Chiefs: Historical and Biographical Notices of the Principal Families in the Territories Under the Panjab Government”, p.564
21. 'Wadi Soon Sakesar' The Soon Valley, by Sufi Sarwar, published by Al- Faisal Nashran, Lahore A joint venture of Lok Virsa, Islamabad and AL-Faisal Nashran, Lahore, copy right Lok Virsa, Islamabad 2002
22. Imperial Gazetteer of India Vol 7 p.169
23. These words have been used by David Gilmartin while discussing the religious leadership of Punjab. See;Religious leadership and the Pakistan movement in the Punjab, Modern Asian studies 13, 3(1979).
24. History of Awan, by Muhammad Sarwar Khan Awan,l 2009 by the Al- Faisal Nashran, Lahore.
25. Munaqib-i-Sultani,a biography of Sultan Bahu, by Sultan Hamid. The book was written in Persian language. The writer Sultan Hamid belonged to the sixth or seventh generation of Sultan Bahu's lineage. Almost all biographers of Sulatn Bahu have derived their facts from Manaqib-i-Sultani. The writer of this book mentions the name of Qazi Kalim Allah as a great ‘Alim’ (scholar) of his time.
26. Wadi Soon Sakesar' The Soon Valley Al- Faisal Nashran, 2002
27. The term "Majzoob" is derived from "jazb" which means to be "absorbed" or "attracted'. The majzoob becomes "absorbed" in the dhikr of ALLAH, and through the rapturous condition that is created in his heart by virtue of the dhikr, he loses consciousness of himself. When the nur of the dhikr begins to engulf the person and overwhelms him, then like a cup that overflows, the physical mind and body are "attracted" to the spiritual world, and thus the majzoob is absorbed into the spiritual world, while physically living in the earthly dimension. http://www.badsha.peer.org.za/MAJZOOB/MAJZOOB.htm
28. Anwar Shamsia, a biography of Hazrat Khawaja Shams-ud-din Sialvi by Maulvi Ameer Baksh, Edition 1916
29. .Sufi Sarwar, 'Wadi Soon Sakesar' The Soon Valley Al- Faisal Nashran, 2002
30. Imperial Gazetteer of India. Vol. 12 p.363
31. Sufi Sarwar, 'Wadi Soon Sakesar' The Soon Valley. published by Al- Faisal Nashran, Lahore A joint venture of Lok Virsa, Islamabad and AL-Faisal Nashran, Lahore, copy right Lok Virsa, Islamabad 2002
32. Sufi Sarwar, 'Wadi Soon Sakesar' The Soon Valley Al- Faisal Nashran, 2002
33. Government Degree College, Naushera
34. 'A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province'A glossary of the tribes and castes of the Punjab and North-West ..., Volume 1 By H.A. Rose
35. 'The Panjab Chiefs' (1865 Edition) p.570-571., by Sir Lepel H. Griffin
36. Dr. B.R. Ambedkar writes; Hindus, who disagree with the Muslim view that the Muslims are a separate nation by themselves, rely upon certain features of Indian social life which seem to form the bonds of integration between Muslim society and Hindu society............Reliance is placed not only upon racial unity but also upon certain common features in the social and cultural life of the two communities. It is pointed out that the social life of many Muslim groups is honeycombed with Hindu customs............In the matter of marriage, certain groups of Muslims are Muslims in name only. They either follow the Hindu form of the ceremony alone, or perform the ceremony first by the Hindu rites and then call the Kazi and have it performed in the Muslim form.
    PAKISTAN OR THE PARTITION OF INDIA by Dr. B.R. Ambedkar
37. Lord Roberts who served as C-in-C of the British Indian army from 1885-1893 enunciated the theory of martial races. During this period the British were suspicious of the Russian advance towards India and Roberts wanted to create an efficient army to face the Russians in case of an invasion by the latter. According to him the most suitable persons for army were available in the north-west part of India, and he wanted that recruitment should be confined to that area only. He justified his theory on the ground that people in some region had become unfit to bear arms because of the softening and deteriorating effects of long years of peace and sense of security in those regions. Lord Roberts, Forty-one years in India (London: 1897), p. 383.
38. India as I knew it, 1885-1925, by Sir Michael O'Dwyer p.41.
39. http://www.theawan.com/history.html
40. ‘Munaqib-i-Sultani’, a biography of Sultan Bahu, by Sulatn Hamid. The writer Sultan Hamid belonged to the sixth or seventh generation of Sultan Bahu’s lineage. Almost all biographers of Sulatn Bahu have derived their facts from ‘Manaqib-i-Sulatni’. The writer of this book mentions the name of Qazi Kalim Allah as a great ‘Alim’ (scholar) of his time.

External links

• https://www.facebook.com/Naushera.SoonValley
• Soon valley. http://soonvalley.yolasite.com/
• http://visitorsheaven.com/Soon%20Sakesar.php
• http://www.soonvalley.com/
• Google images of Soon Valley]
• Pictures of Soon Valley, from yahoo flickr; http://www.flickr.com/photos/sarfrazh/2570991474/
• Pictures of Soon Valley, from www.panoramio.com