Although Pakpattan is widely recognized for its medieval history, its geographical proximity to Harappa, a major center of the Sarasvati-Indus Valley Civilization, suggests that the area may have been part of this ancient network of settlements.

Harappa, situated approximately 40 kilometers from Pakpattan, has yielded extensive archaeological evidence of a highly developed urban society characterized by advanced trade, agriculture, and infrastructure.

[10] The Sutlej River, which flows near Pakpattan, played a significant role as a waterway for early civilizations, further supporting the likelihood of human habitation in the region during the Sarasvati-Indus Valley period.

[16] The region was inhabited by tribes mentioned in the Rigveda, such as the Purus, Druhyus, Anus, Turvasas, and Yadus, who engaged in intertribal conflicts and alliances that shaped the cultural and political landscape.

[25] Given its position on the flat plains of Punjab, Ajodhan (Pakpattan) was vulnerable to waves of foreign invasions from the Middle East and Central Asia that began in the late 8th century.

[28] Baba Farid's establishment of a Jamia Khana, or convent, in the town where his devotees would gather for religious instruction is seen as a process of the region's shift away from a Hindu orientation to a Muslim one.

[31] His son, Muhammad bin Tughluq, also maintained a close relationship with the shrine, commissioning the construction of a grand mausoleum for Baba Farid's successor, Sheikh Alauddin Mauj Darya, which became a notable example of Tughlaq architecture.

[5] In his travel accounts, Battuta described Ajodhan (Pakpattan) as a prominent center of Sufism, emphasizing the local population's deep reverence for the teachings of Baba Farid, who had passed away several decades prior to his visit.

[34] Ibn Battuta was notably moved by the spiritual ambiance of the town and observed the devotion with which people visited Baba Farid's shrine, which was already established as a major pilgrimage destination at the time.

[36] Battuta also mentioned witnessing the practice of sati in Ajodhan (Pakpattan), describing the ritual where a widow immolated herself on her deceased husband's funeral pyre as a custom of honor among some locals.

Historical accounts suggest that in 1398, as Timur’s forces approached Ajodhan (Pakpattan), he learned of the revered shrine of the Sufi saint Baba Farid and the deep veneration held for him by the local community.

[41] Acknowledging Baba Farid’s spiritual significance, Timur visited the shrine to pray for strength and, out of respect for the saint’s legacy, spared the town’s remaining inhabitants who had not fled his advance.

Encouraged by Islamic rulers, Sufi saints played a key role in converting non-Muslims, including Hindus, by establishing spiritual centers and engaging in discourse.

[54] Reflecting the general trend in Punjab during this period, while numerous Hindus in Pakpattan likely embraced Islam due to these policies—forming the ancestry of much of the city’s present-day Muslim residents—many Hindu communities remained resilient, up through the 1947 partition, preserving their cultural and religious practices under changing regimes.

[5] In his efforts to centralize power across Punjab, Maharaja Ranjit Singh systematically reduced the autonomy of regional spiritual and administrative leaders, including the Dewan of the Baba Farid shrine in Pakpattan.

[63] Ranjit Singh diminished the shrine’s independence by integrating its resources and influence into his administration, reflecting his broader strategy of consolidating control over both religious and secular institutions in his empire.

[64] Ranjit Singh maintained a deep respect for the shrine’s significance, particularly because Baba Farid’s spiritual poetry is included in the Sikh holy text, the Guru Granth Sahib.

In one anecdotal instance, during Maharaja Ranjit Singh's rule in Pakpattan, a local disturbance arose following the news of a cow, sacred to Hindus, being slaughtered by some Muslim residents.

Additionally, Ranjit Singh assigned different parts of the city to different communities in a balanced manner—for instance, allocating the Gala Mandi to Hindus, another area to Sikhs, and others to Muslims—ensuring equitable representation and fostering a sense of shared community.Several historical figures are recorded or traditionally believed to have visited Pakpattan (formerly Ajodhan), drawn by the spiritual significance of Baba Farid’s shrine, a prominent Sufi center.

[97] However, during that summer, a train departing from Pakpattan Railway Station carrying Hindus and Sikhs was attacked shortly after leaving, resulting in all the passengers being slaughtered by a Muslim mob.

The city is renowned for the shrine of Baba Fariduddin Ganjshakar, a prominent figure in the Chishti Sufi Order, whose teachings of love, tolerance, and humility have left a lasting impact on the community.

The annual Urs festival in Baba Farid’s honor draws thousands of pilgrims from across the region, transforming the city into a vibrant hub of religious devotion and cultural activity.

Architecturally, the Dhakki (Old City) area and remnants of pre-partition Hindu and Sikh communities serve as silent witnesses to Pakpattan’s diverse history, adding to its cultural legacy.

[108] Today, tosha remains celebrated in both Pakistan and India as a symbol of shared culinary and cultural traditions, linking communities through its unique flavor and historical significance.

Recent initiatives by the government and non-governmental organizations aim to address these issues by promoting teacher training programs, constructing new schools, and encouraging female enrollment.

Recent efforts by the provincial government and charitable organizations have aimed to improve healthcare delivery, including upgrading facilities, providing free vaccinations, and launching health awareness campaigns.

The preservation of historical sites, such as the shrine of Baba Farid, is a major concern due to urban encroachment and insufficient conservation efforts, threatening the city's rich legacy.

Environmental degradation, including deforestation, overuse of agricultural land, and improper waste disposal, contributes to public health risks and threatens the region’s biodiversity.

Furthermore, Pakpattan’s status as a significant pilgrimage site brings its own challenges, with inadequate facilities and poor crowd management during events like the Urs of Baba Farid causing logistical and safety concerns.

Television programs covering the annual Urs festival at Baba Farid’s shrine showcase the city’s vibrant religious and cultural traditions, drawing attention from both local and international audiences.