The coalescence of the various tribes, castes and the inhabitants of the Punjab region into a broader common "Punjabi" identity initiated from the onset of the 16th century CE.

[20][21] In Punjab, conversion to Islam occurred mostly amongst pastoralist or agricultural groups that were not integrated into the Hindu Varna social class hierarchy,[15] such as Jats, who were known to Muslims as Zutt.

[22] The tribes of the Bar region would be contacted by Sufi mystics like Fariduddin Ganjshakar over the centuries and converted to Islam, albeit a syncretic form.

[24] Islam became firmly established in Punjab during the era of Delhi Sultanate, and tribes like Khokhars played an important role in the inter-dynastic struggle.

The Gakhars of Potohar remained loyal to the house of Babur after Sher Shah Suri overthrew the Mughals under Humayun.

This caused Sher Shah Suri to invade Pothohar and the local chief Sarang Khan died fighting against him.

[33] However, Gakhars continued their resistance, even after Sher Shah Suri's minister Todar Mal constructed the Rohtas fort in the region.

[34] Gakhar chiefs such as Kamal Khan were part of Mughal nobility when Humayun regained Delhi after defeating Sur dynasty in the Second Battle of Panipat.

[37] Several Punjabi Muslims rose to high ranks during Mughal period, such as Grand Vizier (Prime Minister) Saadullah Khan (1645–1656).

Between 1712 and 1719, Barhas, a dynasty of kingmakers of peasant origins from Punjab, exercised de facto control over the Mughal Empire.

[42] During these centuries of Mughal rule, Punjabi Muslims established great institutions of Islamic civilization in cities and towns such as Lahore and Sialkot.

Punjabi Muslim scholars were "in high demand", teaching the Islamic sciences as far as Central Asia, in cities such as Bukhara, even being considered there as Awliya' within their lifetimes.

Other influential Muslim scholars born in Punjab during Mughal era include Abdul Hakim Sialkoti and Ahmad Sirhindi.

[45][46] Tipu Sultan, who is widely hailed as a freedom fighter in South Asia, led Mysore during Anglo-Mysore Wars and also pioneered modern rocketry.

[47] Ahmad Shah Durrani and his successors failed to maintain control of Punjab except in Attock, Kasur and Multan where large Afghan colonies were based.

Owing to their superior European-style military training and discipline, the Sikhs under Ranjit Singh not only gained control of most of Punjab but also conquered Kashmir (1818), Multan (1818) and Peshawar (1833) from Durrani Afghans.

[52] His account portrays Ranjit Singh as leading his Khalsa army's "insatiable appetite for plunder", their desire for "fresh cities to pillage", and eliminating the Mughal era "revenue intercepting intermediaries between the peasant-cultivator and the treasury".

[54] As a symbolic assertion of power, the Sikhs regularly desecrated Muslim places of worship, including closing of the Jamia Masjid in Srinagar and the conversion of the Bad shahi Mosque in Lahore to an ammunition store and horse stable, but the empire still maintained Persian administrative institutions and court etiquette; the Sikh silver rupees were minted on the Mughal standard with Persian legends.

[55][56] Historian Robina Yasmin, on the other hand, argues against the stereotypical narratives of claimed anti-Muslim oppression by the Sikh Empire.

[57] After researching contemporary sources held in the Fakir Khana archives in Pakistan and England, she concluded that the Sikh rulers were secular and allowed their Muslim subjects to freely practice their religion.

Then the processions of Tazias, in Muharram, with the accompaniment of tom-toms, fencing parties and bands playing on flutes and other musical instruments (which is disapproved by the orthodox Muhammadans) and the establishment of Sabils (shelters where water and sharbat are served out) are clearly influenced by similar practices at Hindu festivals, while the illuminations on occasions like the Chiraghan fair of Shalamar (Lahore) are no doubt practices answering to the holiday-making instinct of the converted Hindus."

After fighting steadily but unsuccessfully for several hours, the sepoys tried to fall back across the river but became trapped on an island, they were defeated by Nicholson in the Battle of Trimmu Ghat.

[66] Due to these reasons, another British academic, Kate Imy, writes that "Punjabi Muslims were the true backbone of the Indian Army.

The Punjabi language is famous for its rich literature of qisse, most of which are about love, passion, betrayal, sacrifice, social values and a common man's revolt against a larger system.

There is a wide range of folk songs for every occasion from birth to death including marriage, festivals, fairs and religious ceremonies.

The major tribes and clans among Punjabi Muslims are the Jats, Rajputs, Arains, Ansari, Sheikh, Gujjars and Awans.

[86] In his 1911-book The Armies of India, British major Sir George Fletcher MacMunn would write that Muslims of Punjab "are of many mixed races, but who largely consist of Rajput tribes converted to Islam at various times in the past.