History of Malerkotla

The Chronicle of Malerkotla: An Island of Peace in the Punjab

Chapter 1: Introduction – The Anomaly of the Doab

In the sprawling agrarian expanse of the North Indian Punjab, a region defined by the five rivers and a history scarred by the cataclysmic partition of 1947, the city of Malerkotla exists as a profound historical and sociological paradox. It is a Muslim-majority enclave that has survived the tumultuous tides of South Asian history—from the collapse of the Delhi Sultanate and the rise of the Mughal Empire to the Sikh insurgencies, the British colonial expansion, and the communal bloodletting of the Great Partition. While the surrounding geography of the Malwa region witnessed the near-total displacement of Muslim populations during the formation of modern India and Pakistan, Malerkotla remained intact, its social fabric preserved by a centuries-old blessing and a singular act of moral courage that continues to resonate through the collective memory of the region.

To understand Malerkotla is to engage with a narrative that defies the conventional historiography of communal conflict in South Asia. It is not merely a town but a testament to the durability of inter-religious gratitude. The district, carved out of Sangrur on June 2, 2021, to become the 23rd district of Punjab, represents a unique administrative and cultural entity. Its history is inextricably linked to the Sherwani Afghan lineage, a connection to the Lodhi dynasty of Delhi, and a spiritual foundation laid by Sufi mysticism.

However, the story of Malerkotla is not solely one of harmony. It is also a site of imperial violence, exemplified by the Kuka (Namdhari) executions of 1872, and a place of fading aristocratic grandeur, visible in the crumbling remains of the Mubarak Manzil Palace. This report offers an exhaustive examination of the state’s trajectory, analyzing the geopolitical maneuvers, spiritual foundations, and architectural legacy that define this unique princely state turned district. By dissecting the layers of myth, memory, and material history, we uncover how a small Afghan principality navigated the shifting tides of Sikh and British power to emerge as a symbol of secularism in a religiously charged landscape.

Chapter 2: The Sufi Foundation and the Lodhi Connection (1454–1600)

The genesis of Malerkotla is spiritual before it is political. The history of the settlement begins in the mid-15th century with the arrival of Sheikh Sadr-ud-Din, largely known in local hagiography as Haider Sheikh or Sadr-i-Jahan. A Sherwani Afghan from Daraban in Khurasan, Sheikh Sadr-ud-Din was a disciple of the renowned Pir Rukn-e-Alam of Multan, a center of the Suhrawardi Sufi order which exerted immense influence over the spiritual landscape of medieval Punjab.

In 1449, the Sheikh settled on the banks of a tributary of the Sutlej River, at a place called Bhumsi. This selection of location was not arbitrary; the riverine geography of the Punjab provided both isolation for spiritual contemplation and proximity to the trade routes connecting Delhi to Lahore. The Sheikh’s reputation for piety grew rapidly, attracting devotees from the local agrarian communities, which included Jats and Rajputs. This early interaction established a syncretic tradition where a Muslim pir was revered by non-Muslim subjects, a dynamic that would later serve as the cultural bedrock for the state’s communal harmony. 

2.2 The Royal Alliance: 1454
The transformation of a Sufi settlement into a political entity occurred through a chance encounter with imperial power. In 1451, Bahlol Lodhi, the founder of the Lodhi dynasty, was engaged in a campaign to capture Delhi and consolidate Afghan rule over Northern India. During his transit through the Punjab, he encountered Sheikh Sadr-ud-Din at Bhumsi. Historical records and oral traditions converge on the narrative that the Sheikh prophesied Bahlol Lodhi’s success in capturing the throne of Delhi.   

Following his ascension as Sultan, Bahlol Lodhi returned to honor the Sheikh in 1454. To cement the relationship between the spiritual authority of the Sufi (Vilayat) and the temporal power of the Sultanate (Saltanat), Bahlol Lodhi gave his daughter, Taj Murassa Begum, in marriage to Sheikh Sadr-ud-Din. This marriage was a pivotal geopolitical event. Along with the princess, the Sheikh received a substantial dowry: a jagir (land grant) comprising 12 large and 56 small villages, and a cash dowry of three lakhs of rupees.

This grant formed the nucleus of the Malerkotla State. The settlement established by the Sheikh was named “Maler.” It is crucial to distinguish between “Maler” and “Kotla,” as they were originally distinct entities. Maler was the original settlement of the Sheikh and his descendants, rooting the state’s legitimacy in both Islamic mysticism and the imperial lineage of the Delhi Sultanate. The Sheikh died in 1515 and was buried in the heart of the town; his shrine remains a site of pilgrimage for all communities, reinforcing the foundational syncretism of the state.

2.3 The Sherwani Lineage
The descendants of Sheikh Sadr-ud-Din and Taj Murassa established the Sherwani dynasty of Malerkotla. This lineage is distinct in the Punjab, tracing its roots to the Sherwani tribe of Afghanistan. The fusion of religious sanctity (descending from a Saint) and royal blood (descending from the Lodhis) gave the rulers of Malerkotla a unique prestige that outlasted the fall of the Lodhi dynasty and the subsequent rise of the Mughals. While other Afghan nobles were purged or marginalized by the incoming Mughals, the sacred lineage of the Malerkotla chiefs provided them a degree of insulation and respect, allowing them to retain their jagir through the dynastic transition from the Lodhis to the Mughals.

Chapter 3: The Founding of Kotla and the Mughal Era

3.1 The Emergence of “Kotla” (1657)

For two centuries, the family resided in Maler, maintaining a largely agrarian and spiritual existence. The expansion of the state and the founding of its twin city, Kotla, occurred in the mid-17th century. Bayzid Khan, a descendant of Haider Sheikh, founded the fortified settlement of Kotla in 1657.   

The founding of Kotla represented a shift from the purely spiritual focus of Maler to a more militarized and administrative function. The name “Kotla” itself implies a small fort or fortified enclosure. This expansion was necessitated by the growing family and the need for a defensive posture in increasingly turbulent times. However, Bayzid Khan’s era is most noted for its commitment to pluralism. Historical records cite his invitation to Shah Fazl, a Chishti Sufi, and Mahatma Sham Damodar, a Bairagi Hindu saint, to bless the foundation of Kotla. This public enactment of pluralism in 1657—inviting a Hindu ascetic to consecrate a Muslim fortress—prefigured the state’s later adherence to secular governance and established a precedent for inter-religious cooperation.

3.2 Integration into the Mughal Apparatus

By the time of Aurangzeb, the rulers of Malerkotla were fully integrated into the Mughal military hierarchy. They held mansabs (ranks) and served as generals in Mughal campaigns. This integration is critical to understanding the tension that would arise in the early 18th century. As Afghans, the Sherwanis of Malerkotla were culturally distinct from the Turkic-Mongol Mughals, but politically subservient. This loyalty was tested during the rise of the Sikh Gurus, who challenged Mughal hegemony in the Punjab.   

The positioning of Malerkotla was precarious. To the north and east lay the powerful hill kingdoms; to the south, the imperial capital of Delhi. As the Sikh resistance grew under Guru Gobind Singh, Malerkotla found itself on the front lines of the Mughal counter-insurgency. The Nawabs were obligated to provide troops and leadership for imperial campaigns, placing them in direct conflict with the Sikh Gurus—a conflict that would paradoxically birth the state’s most enduring legacy of peace.

Chapter 4: The Haa Da Naara – A Legacy Defined (1705)

4.1 The Siege of Anandpur and the Battle of Chamkaur

The defining moment in the history of Malerkotla, one that arguably saved it from annihilation in 1947, occurred in 1705. The Tenth Sikh Guru, Guru Gobind Singh, was engaged in a protracted conflict with the Mughal Emperor Aurangzeb and the hill rajas. The Mughal forces, led by Wazir Khan, the Subedar (Governor) of Sirhind, besieged the Guru at Anandpur Sahib.

Sher Muhammad Khan, the then Nawab of Malerkotla, was a general in the Mughal army and an ally of Wazir Khan. He actively participated in the military campaigns against the Guru. It is documented that Sher Muhammad Khan lost his own brother and nephew in the Battle of Chamkaur while fighting against the Sikh forces. This personal loss provides the backdrop for the extraordinary act of compassion that followed. In the tribal code of the Afghans (Pashtunwali), blood feuds (Badala) are paramount; the killing of a brother typically demands retribution. That Sher Muhammad Khan chose a different path makes his subsequent intervention even more remarkable.

4.2 The Incident at Sirhind

Following the evacuation of Anandpur, the Guru’s two youngest sons (Sahibzadas), Zorawar Singh (aged 9) and Fateh Singh (aged 7), along with their grandmother Mata Gujri, were betrayed by a servant and captured by Wazir Khan’s forces. They were brought to Sirhind, the provincial capital.

Wazir Khan, seeking to crush the Sikh resistance psychologically and physically, ordered the young children to be bricked alive when they refused to convert to Islam. The court at Sirhind was filled with nobles, qazis, and officials, most of whom remained silent or assented to the Governor’s brutal decree.

However, Nawab Sher Muhammad Khan of Malerkotla rose in dissent. Despite his military alliance with Wazir Khan and his recent personal losses at the hands of the Sikhs, he vehemently opposed the execution. He argued that the quarrel was with the Guru, a man and a soldier, and that executing innocent children was a violation of the tenets of Islam and the Holy Qur’an.¹

He is said to have declared that Islam did not permit the slaughter of innocents. This protest is famously known in Punjab history as the “Haa Da Naara” (The Cry for Justice).¹³ He reportedly walked out of the court in protest, refusing to be complicit in the judicial murder. Some accounts suggest he even wrote a letter to Emperor Aurangzeb protesting Wazir Khan’s actions, risking the wrath of the imperial administration.³

4.3 The Guru’s Blessing

Although Wazir Khan ignored the protest and executed the Sahibzadas, the news of Sher Muhammad Khan’s moral stand reached Guru Gobind Singh. In the midst of his immense grief, the Guru is said to have blessed the Nawab and the state of Malerkotla. The blessing was specific and prophetic: that the “roots of the state shall remain forever green”.³

This blessing fundamentally altered the relationship between the Sikhs and the Afghan rulers of Malerkotla. While other Muslim states in the Punjab were razed by the rising Sikh Misls (confederacies) later in the century, Malerkotla was often spared or treated with leniency because of the “Haa Da Naara.” To commemorate this act, the Sikhs later built the Gurudwara Haa Da Naara Sahib in Malerkotla.¹

4.4 Historical Analysis of the Intervention

Historians and sociologists have analyzed Sher Muhammad Khan’s motivation. While religious piety is the primary explanation, secondary factors likely included the complex tribal dynamics between the Sherwani Afghans and the Mughal administration. Wazir Khan represented the centralized, often oppressive Mughal bureaucracy. Sher Muhammad Khan, as a semi-autonomous Afghan chief, may have viewed the execution as a tactical error that would inflame the peasantry, or simply as a dishonorable act that violated the Pashtunwali code of honor.¹

It is important to note, however, that the relationship was not devoid of friction. Historical records indicate that Sher Muhammad Khan was also involved in the abduction of Bibi Anoop Kaur, a Sikh woman, whom he reportedly treated with royal dignity but intended to convert and marry—a plan thwarted by her suicide to protect her honor.¹² This incident, often overshadowed by the “Haa Da Naara,” reveals the complexities of the era, where noble conduct and feudal coercion often coexisted. Nevertheless, the “Haa Da Naara” became the dominant narrative, forging a permanent bond of gratitude between the Sikh community (the Khalsa) and the House of Malerkotla.

Chapter 5: The Turbulent 18th Century and the Rise of the Sikh Empire

5.1 Survival Amongst the Misls

The 18th century saw the collapse of Mughal authority in Punjab and the rise of the Dal Khalsa. The Sikh Misls, organized bands of warriors, began to carve out principalities. Malerkotla found itself surrounded by the powerful Phulkian states—Patiala, Nabha, and Jind—ruled by Sikh Jats.⁹

Despite the “Haa Da Naara,” realpolitik often dictated conflict. Malerkotla alternated between alliances and battles with these neighbors. The state fought for territorial integrity against the expansionist designs of Patiala and the encroaching Marathas and Afghans (Durranis).⁹ The state was significantly reduced in size during this period but avoided total annexation, unlike many other Muslim principalities in the region.¹ The survival of Malerkotla during the “Misl period” is a testament to both its diplomatic agility and the residual respect for the Nawab’s ancestors.

5.2 The Era of Maharaja Ranjit Singh

The consolidation of the Sikh Empire under Maharaja Ranjit Singh in the early 19th century posed an existential threat to Malerkotla. In 1808, Ranjit Singh marched on the Cis-Sutlej states (the states south of the Sutlej River). He arrived at Malerkotla and demanded an extortionate tribute of one million rupees.¹⁷

The Nawab, unable to pay, was forced to take loans from his wealthier Sikh neighbors. Ranjit Singh essentially subjugated the state, and it appeared Malerkotla would be absorbed into the Lahore Durbar. The “Haa Da Naara” legacy prevented total destruction, but it did not prevent political subjugation by the secular Sikh empire, which was driven by territorial consolidation rather than religious vengeance.¹⁷ The intervention of the British Empire would soon alter this trajectory.

Chapter 6: The British Protectorate (1809–1947)

6.1 The Treaty of Amritsar (1809)

The salvation of Malerkotla’s sovereignty came from the British East India Company. The British, alarmed by Ranjit Singh’s expansion towards Delhi, intervened. The Treaty of Amritsar (1809) established the Sutlej River as the boundary between Ranjit Singh’s empire and the British sphere of influence.¹⁷

Malerkotla, along with Patiala, Nabha, Jind, and Faridkot, became a “Cis-Sutlej State” under British protection. This solidified the state’s borders and guaranteed its survival against the Sikh Empire. On May 3, 1809, Malerkotla formally accepted British suzerainty.¹⁷ This acceptance marked the transition of Malerkotla from a feudal jagir to a protected Princely State within the British Raj.

6.2 The Colonial Administration and Insignia

Under the British Raj, Malerkotla enjoyed a stable, albeit subordinate, existence. It was ranked 12th in the Punjab Darbar (1890) and was entitled to an 11-gun salute.⁵ The Nawabs adopted the title “His Highness” and modernized the state administration.

The Coat of Arms of the state during this period reflected its dual heritage and British alignment. It featured a shield described as “Vert, five bezants in saltire” (a green shield with five gold circles arranged in an X shape), symbolizing the “green roots” blessing and perhaps the wealth of the state. The crest was a “mullet ermine” (a star) and the supporters were antelopes. The motto, significantly, was in English: “Heaven’s Light Our Guide,” indicating the anglicized aspirations of the princely class.⁵

6.3 The 1857 Mutiny

During the Indian Rebellion of 1857, the Cis-Sutlej states, including Malerkotla, sided with the British. This loyalty further cemented their position within the colonial hierarchy, ensuring that the state would not be annexed under the Doctrine of Lapse. The Nawabs provided troops and logistical support to the British forces, securing their status as loyal feudatories.

Chapter 7: The Kuka Massacre of 1872

7.1 The Namdhari Movement

While the relationship with mainstream Sikhism was cordial, Malerkotla became the site of a bloody conflict with a Sikh sect known as the Namdharis or Kukas. Led by Satguru Ram Singh, the Kukas were a reformist group that opposed British rule and advocated for strict vegetarianism and the protection of cows.¹⁸

7.2 The Attack on Malerkotla

In January 1872, a group of Kukas, incensed by the slaughter of cows in Malerkotla (where beef consumption was permitted as in other Muslim/British areas), launched an attack on the state. They first attacked the fort at Malaudh and then moved on Malerkotla on January 15, 1872. The attack was repelled by the state forces, and many Kukas were captured.⁷

7.3 The Execution

The British Deputy Commissioner of Ludhiana, L. Cowan, arrived to handle the situation. In a notorious act of colonial brutality, Cowan ordered the summary execution of the captured Kukas without trial. On January 17 and 18, 1872, 66 Namdhari Sikhs were tied to the mouths of cannons and blown apart at the Sheraton grounds in Malerkotla.¹

This event, known as the Kuka Massacre, is a dark stain on the colonial history of the region. It created a complex layer of memory in Malerkotla: the town is revered by Sikhs for the Nawab’s intervention in 1705, but it is also the site of the martyrdom of 66 Kuka Sikhs in 1872. However, the anger of the Kukas was directed primarily at the British administration and the specific issue of cow slaughter, rather than negating the gratitude for the “Haa Da Naara”.¹⁸

Today, the Kuka Martyrs Memorial (Kuka Smarak) stands in Malerkotla to honor these men. It features a Khanda memorial with 22 holes on each side (representing the 66 cannon blasts) and a 66-foot pillar, serving as a poignant reminder of the anti-colonial struggle.²⁰

Chapter 8: Architecture and Cultural Renaissance (1880–1940)

The period of stability under British protection allowed the Nawabs, particularly Nawab Sikandar Ali Khan and Nawab Ahmed Ali Khan, to embark on significant architectural projects. The city’s landscape was transformed into a blend of Indo-Islamic and European styles.

8.1 The Mubarak Manzil Palace

The crown jewel of Malerkotla’s architecture is the Mubarak Manzil Palace. Built in the 19th century during the reign of Nawab Ahmed Ali Khan, it represents a departure from traditional fort architecture.²² The palace was designed in a European architectural style, featuring intricate arches, wide halls, Italianate fountains, and elaborate stucco work.²²

It served as the principal residence of the royal family. The palace complex included the Diwankhana (Hall of Audience) and lush gardens. Unlike the rugged Qila (fort) of the earlier era, Mubarak Manzil was a statement of refined living and artistic patronage. Today, however, the palace is in a state of severe dilapidation, described as being in “shambles,” with the government struggling to acquire and restore it following the death of the last Begum.⁸

8.2 Diwankhana Sheesh Mahal

Adjacent to the royal developments is the Sheesh Mahal (Palace of Mirrors). Construction began under Nawab Sikandar Ali Khan and was completed by Nawab Ahmed Ali Khan around 1909.²² The palace is named for its exquisite glasswork (mirror inlay) which adorns the interiors, a style influenced by Mughal and Rajasthani traditions.

It is crucial to distinguish the Malerkotla Sheesh Mahal from the similarly named structures in Patiala and Jammu. While the Sheesh Mahal in Patiala was built by Maharaja Narinder Singh and is known for its frescoes and lake setting ²⁴, and the Jammu Sheesh Mahal (within the Mubarak Mandi complex) is known for its Dogra art and pink hall ²⁵, the Malerkotla Sheesh Mahal is distinct for its integration into the Diwankhana complex. The glasswork on the right side dates to the post-1857 era, while the left side features early 20th-century craftsmanship.¹ It served as the royal abode and a venue for cultural assemblies, reflecting the aesthetic sensibilities of the Nawabs.

8.3 Religious Architecture and Fortifications

• Jama Masjid: The central mosque of the city, built during the reign of Sher Muhammad Khan and Sikandar Ali Khan. It features five old domes and beautiful enameling work on the exterior, much of which was added or restored post-partition.²²
• The Tomb of Haider Sheikh: The shrine of the founder, Sheikh Sadr-ud-Din, remains the spiritual heart of the city. It is a syncretic site where people of all faiths offer prayers, especially on Thursdays. The architecture is simple but historically significant, dating back to the founding era.²²
• Gurudwara Haa Da Naara: Constructed to honor Nawab Sher Muhammad Khan, this Gurudwara is architecturally significant as a Sikh monument dedicated to a Muslim ruler—a rarity in religious architecture. It symbolizes the intersection of the two faiths.¹³
• Qila Mubarak: While Patiala’s Qila Mubarak is a massive fortification famously associated with the Phulkian dynasty ²⁴, Malerkotla also possessed a fort (Kotla) founded by Bayzid Khan. However, unlike the Patiala fort which dominates the city center, the Malerkotla fort’s remnants are largely located on land now owned by the Ministry of Defence, and the city’s identity has shifted more towards the palaces (Mubarak Manzil) and religious shrines.¹

Chapter 9: The Miracle of 1947

The Partition of India in 1947 is often described as a “holocaust” in the Punjab, with massacres, rapes, and the total displacement of populations on religious lines. Millions of Muslims fled East Punjab for Pakistan, and Hindus/Sikhs fled West Punjab for India.

In this sea of violence, Malerkotla remained an “Island of Peace.” There was not a single reported incident of communal rioting or murder within the boundaries of the state.²

9.1 The Protective Cordon

As fleeing refugees from other districts poured into Malerkotla for safety, the local Sikh population from surrounding villages did not attack. Instead, they honored the “Haa Da Naara.” Historical accounts and oral histories recount that Sikh jathas (bands) roaming the countryside would turn back upon reaching the borders of Malerkotla. The slogan “Roots shall remain forever green” acted as a metaphysical shield for the Muslim inhabitants.³

Begum Munawwar-ul-Nisa, the late matriarch of the royal family, often cited this history with pride, noting that while Punjab burned, Malerkotla celebrated communal harmony.¹³ Muslims from Malerkotla did not migrate to Pakistan; they stayed, maintaining their demographic majority in the town, a unique status they hold to this day in the Indian Punjab.¹⁴ This event cemented the Malerkotla exception—proof that historical memory could override even the most virulent communal frenzy.

Chapter 10: Post-Independence and Modern Administration

10.1 Dissolution of the State (1948)

With Indian Independence, the era of princely states ended. In 1948, Malerkotla was merged into the Patiala and East Punjab States Union (PEPSU).⁹ The Nawab lost his ruling powers but retained his titles and privy purse until 1971. Malerkotla became a tehsil (sub-division) within the Sangrur district.¹⁶

10.2 District Status (2021)

For decades, residents of Malerkotla demanded district status to ensure better administrative focus and development. On June 2, 2021, the Punjab Government formally carved Malerkotla out of Sangrur, making it the 23rd district of Punjab.⁴ The new district comprises three subdivisions: Malerkotla, Amargarh, and Ahmedgarh. This move was seen as both an administrative necessity and a recognition of the unique cultural identity of the region.

10.3 Socio-Economic Profile

Modern Malerkotla is known as the “Vegetable Capital” of Punjab. The region produces a significant portion of the state’s green vegetables, a fact locals attribute to the Guru’s blessing that the “roots shall remain green”.³ Additionally, the city has a thriving niche industry in the manufacture of hand-embroidered badges, insignias, and ceremonial uniforms for the Indian Armed Forces and security agencies worldwide—a legacy of the skilled craftsmanship nurtured under the Nawabs.²⁸

Chapter 11: The Crisis of Heritage

Despite its rich history, Malerkotla faces a crisis of preservation.

11.1 The Decay of Mubarak Manzil

The Mubarak Manzil Palace is the most visible victim of neglect. Following the death of Begum Munawwar-ul-Nisa in October 2023 at the age of approximately 102, the palace’s future hangs in the balance.⁸ The Begum, who had no children, had expressed a wish to hand over the palace to the state government for conservation.³⁰

However, bureaucratic delays and litigation have stalled restoration. Reports indicate that the palace is in “shambles,” with crumbling walls and overgrown gardens.⁸ The transfer of the Begum’s assets, including the palace and movable heritage, to the Punjab Government is currently underway but remains a complex legal process. Recent news about the demolition of a “Mubarak Manzil” in Agra ³¹ should not be confused with the Malerkotla palace; however, the Agra incident highlights the vulnerability of such heritage structures in India. There is a palpable fear among historians that without immediate intervention, the Malerkotla gem of Indo-European architecture may be lost to time.

11.2 Preservation of the Kuka Memorial

In contrast, the Kuka Martyrs Memorial has received state support and stands as a well-maintained site, reflecting the political weight of the Namdhari community in Punjab politics.²⁰ The disparity in the preservation of the Muslim royal heritage versus the Sikh martial heritage is a point of concern for heritage conservationists, who argue for a balanced approach that honors all facets of the city’s complex past.

Chapter 12: Conclusion – The Living Legacy

The history of Malerkotla is a counter-narrative to the dominant themes of conflict in South Asia. It demonstrates that historical memory—specifically the memory of a single act of justice—can transcend religious polarization and centuries of warfare.

The “Haa Da Naara” of 1705 did not just save two children in principle; it saved an entire population in 1947. Today, Malerkotla stands not just as a district or a town, but as a living museum of tolerance. From the Sufi shrine of Haider Sheikh to the Sikh Gurudwara Haa Da Naara and the crumbling walls of Mubarak Manzil, the city embodies a complex, layered identity where Sherwani Afghans, Sikh martyrs, and Hindu devotees share a common geography and a shared reverence for their collective past. As the city transitions into its new role as a district headquarters, the challenge remains to preserve the physical manifestations of this history—the palaces and forts—before they are erased, ensuring that the “roots” blessed three centuries ago indeed remain green for future generations.