Daily Times

In the Quran, it is stated, ‘O humanity! Indeed, we created you from a male and a female, and made you into peoples and tribes so that you may get to know one another.’

This verse underscores the significance of tribes and their connection to identity. In the annals of human history, tribes emerged as basic social groups that laid the foundation for early civilizations. These closely-knit communal groups were not just clusters of people; they were the essence of ancient societies, shaping the course of humanity in profound ways. Exploring their significance reveals a tapestry of unity, safety, and cultural preservation that enriched the lives of individuals and communities alike.

Members of a tribe shared not only common ancestry but also language and cultural practices. It cultivated a unique sense of belonging and unity. In an era where survival was uncertain and threats loomed everywhere, tribes offered an oasis of safety. Coordination within the tribe was not merely a choice but a necessity. Together, tribespeople formed a collective defense against external threats, ranging from rival tribes and wild animals to natural disasters. The tasks of hunting, gathering, and farming were undertaken collectively, making the tribe a strong unit for sustenance and protection.

Being a part of a tribe transcended mere social integration; it provided individuals with a deep sense of identity and belonging. In the intricate web of tribal relationships, individuals found not only a place in the world but also a network of loyal support. This sense of belonging increased individual confidence and well-being, nurturing the psychological health of every member of the tribe.

In an era where survival was uncertain and threats loomed everywhere, tribes offered an oasis of safety.

Unfortunately, with the advent of modernity and urbanization, the concept of tribes lost its significance. Modernity dismantled the age-old idea of collectivity, as there is an old African philosophy ‘Ubuntu’ meaning ‘I am because we are,’ and compelling individuals to focus on their selves. This change not only altered the meaning of family but also disconnected people from their cultural roots.

Today, educated parents feel reluctant to share their cultural heritage and family history with their children due to a deep-seated cultural inferiority complex, stemming from the era of British colonization in India. This inferiority complex led indigenous people to think of their culture as inferior, unable to cope with the values of the modern world.

It is, however, important to understand that learning about the history of cast and tribes is not about promoting prejudice and superiority in society. The Quranic identification of tribes aims not to establish illogical hierarchies in society but to emphasize the importance of understanding one’s roots and heritage.

When I was growing up my friends used to ask me about my cast and I told them that I belonged to the Sajhi tribe because we are known as Sajhis for more than a hundred years in our village and nearby places. My friends never heard about this tribe before. I then thought to research about it especially where did it come from?

Sajhi is a jatt clan of Hanjra descent. A sub cast rarely adopted by people under a major famous cast. Most of the jatts of the Hanjra clan carry the name of Hanjra as their surname. Sajhi is derived from Saajh Raam. Saajh Raam was from the later generations of Hanjra. Legends say he was born in his maternal grandparent’s house. That’s why people called him ‘Saajha’ meaning ‘common.’ It is said he was a very popular figure of his time and known for his fair decisions. Later his descendants carried his name with them and were known as Sajhis.

A notable person from Saaj Raam’s probably 12th generation was Alam Sajhi, the son of Jhanda. Alam Sajhi had 6 sons: Qanbar, AlaWal, Balawal, Sardar, Balaq and Bahawal. They were living in Pindi Bhattian.

The British government passed The Punjab Colonization of Government Act 1912, which facilitated the peasants with the allotment of lands in place of their barren lands. That allotment was for cultivating purposes. At that time, Alam had died. Upon the allotment, all his sons along with their uncle Nathu Sajhi and Taja Sajhi (the descendant of Sattar who was the grandfather of Alam Sajhi) moved to Upper Chenab Colony (Now Chak no 42, Tehsil Ferozwala, District Sheikhupura). The land was allotted to Nathu, Taja, and Qanbar Sajhi, the eldest son of Alam. The brothers of Qanbar demanded their share in the lands but he refused to entertain their demand. Upon such refusal, all his brothers except AlaWal Sajhi returned to Pindi Bhattian and settled at Cha Sajhian and Tibba Sajhian near Pindi Bhattian. AlaWal, who was said to be a man of strong nerves with an optimistic approach, later purchased 50 acres of land in the same vicinity.

AlaWal Sajhi (1860-1932) had two wives. From the first wife, he had 2 sons and three daughters and from the second wife, he had one son. His name was Jiwaya. He was born at Karkan Wahga. Jiwaya had five sons who settled at the place now known as ‘Ban Sajhian,’ in district Nankana.

His other two sons from the first wife namely Peer Muhmmad Sajhi and Mughal Khan Sajhi resided in Chak 42. Mughal Khan Sajhi (1900-1988), a man of shrewd intellect, was a detective and psychologist. Local police used to keep him on board for the untraced criminal cases. During his life, he also traveled to Amritsar and Patiala to trace theft cases. Through his psychoanalysis acumen, he successfully traced many intricate and mysterious cases. He developed sound relationships with Sikh Sardars who even after migration kept visiting him in the late 1960s.

He was the first person who planted the tree of knowledge in the Sajhi family. His brother Peer Muhammad Sajhi was a dauntless and fearless person. He had a domineering personality. These qualities were inherited by one of his sons namely Muhammad Mansha Sajhi. Mughal Khan Sajhi had one son and three daughters. His son, my dada, Rafique Sajhi, a comrade of the then provincial Minister for Education Late Brig (r) Zulfiqar Ahmed Dhillion, is a living legend and elder of the Sajhi tribe. He is an avid book reader and a man of political acumen. He has a say not only in political circles but also in the local community. He is also famous for his just decisions in resolving local issues.

Now Sajhi tribe is now much extended and resides in different locations in Punjab including Tehsil Pindi Bhattian, Mari Bhindran, Peer Kot, Nankana Sb, Sheikhupura, and Vehari.

The writer is a political and investigative Journalist.