Himayatullah Yaqubi BAYAZID ANSARI AND ROUSHANIYA MOVEMENT: A CONSERVATIVE CULT OR A NATIONALIST ENDEAVOR? This paper deals with the emergence of Bayazid Ansari and his Roushaniya Movement in the middle of the 16th century in the north-western Pakhtun borderland. The purpose of the paper is to make comprehensive analyses of whether the movement was a militant cult or a struggle for the unification of all the Pakhtun tribes? The movement initially adopted an anti- Mughal stance but side by side it brought stratifications and divisions in the society. While taking a relatively progressive and nationalist stance, a number of historians often overlooked some of its conservative and militant aspects. Particularly the religious ideas of Bayazid Ansari are to be analyzed for ascertaining that whether the movement was nationalist in nature and contents or otherwise? The political and Sufi orientation of Bayazid was different from the established orders prevailing at that time among the Pakhtuns. An attempt would be made in the paper to ascertain as how much support he extracted from different tribes in the Pakhtun region. From the time of Mughal Emperor Babur down to Aurangzeb, the whole of the trans-Indus Frontier region, including the plain and the hilly tracts was beyond the effective control of the Mughal authority. The most these rulers, including Sher Shah, himself a Ghalji, did was no more than to secure the hilly passes for transportation. However, the Mughal rulers regarded the area not independent but subordinate to their imperial authority. In the geographical distribution, generally the area lay under the suzerainty of the Governor at Kabul, which was regarded a province of the Mughal Empire. The position of 149 150 [J.R.S.P., Vol. 50, No. 1, 2013] the frontier during the initial years of Akbar rule was such that neither Mirza Hakim, the Governor of Kabul, held it firmly, nor Emperor Akbar showed any interest to subjugate it due to his own political expediencies. Owing to the anti-state activities of Mirza Muhammad Hakim, a stepbrother of the emperor, Akbar brought about many administrative changes in the Punjab and sent several expeditions to Kabul, Swat, Buner and Tirah. In the winter of 1580-81, Mirza Hakim twice attacked the Punjab but was repulsed. The state of anarchy in Bengal and Bihar greatly favored Mirza Hakim through which he made his position stronger in Kabul. This compelled Akbar to proceed to Kabul via the Punjab and to bring the area under his firm control. At Attock he stayed for some time and ordered the construction of a fort to station imperial troops to secure the area from the Yusufzai and other Pakhtun tribe’s forays. On 9th August 1581, he entered Kabul, restored his authority and stayed over there for seven days. During these developments the Pakhtuns of the frontier region witnessed the emergence of a movement called the Roushaniya Movement. Its leader Bayazid Ansari was a charismatic and mysterious figure who mustered great support from different Pakhtun tribes. In the beginning it was a religio- cum-Sufi movement. Started from Kaniguram (South Waziristan) in the second half of the 16th century, the movement made considerable headway to some of the Pakhtun tribes including Bangash, Afridi, Mohmand, Khalil, Yusufzai etc. The devoted supporters of the movement were a source of great trouble for the Mughals in the north-west frontier throughout the reign of Emperors Akbar, Jahangir and Shahjehan. Major writings on Bayazid and Roushaniya movement highlight some of its often repeated aspects without going into detail to discover its unnoticed dynamics. The works produced by different scholars are generally descriptive in nature. Very little analytical work is available regarding the political and nationalist aspects of the movement. Generally, three aspects of Bayazid Ansari and Roushaniya Movement: … 151 the movement have been discussed in detail. Firstly, the focus of some writers is that Bayazid was a religious figure and Sufi saint. The findings of this section, deal with as mere a religious struggle based on his religious views. It is stated that his doctrine depict a kind of pantheistic Sufism in which the transmigration of the soul was a permanent feature. Over the years he made excessive chillas, went often to seclusion for long times and developed a Sufi order of his own which was based on his ideas which were very much different and challenged the established order among the Pakhtuns.1 Secondly, the findings of another section of writers underscore that the nature of the movement was political. In their opinion, Bayazid Ansari tried to muster the support of other Pakhtuns by making recourse to mystic activities and giving up mundane activities. He made of himself a Pir in the eyes of the common Pakhtun just to give them the impression of being a person with supernatural powers and embedded with extra-ordinary qualities. His purpose was to dethrone the Mughals, at least in the Frontier areas, and to establish his independent rule. The argument presented by many scholars was his incessant wars with the Mughals, his struggle to control some parts in the Pakhtun borderland and levying taxes on the population.2 Lastly, there are some writers whose approach is nationalistic in the study of the Roushaniya movement. They thought that it was the first endeavor in the Pakhtun area, the whole purpose of which was to provide a single platform to the Pakhtuns against the Mughals. For them it was mere the expression of the dormant sentiments of the Pakhtun nationalism which may be traced in this movement. The support of a few Pakhtun tribes was presented as a strong argument in explaining the nationalist aspect of the movement. Some of the writers also mentioning his anti-Mughal bearing through which he won the support of many influential tribes as a clear indication of his being the first exponent of Pakhtun nationalism in the region.3 This paper would discuss the points of view of the writers whose approaches are nationalist in discussing the 152 [J.R.S.P., Vol. 50, No. 1, 2013] contributions of the movement. A number of other issues would be dealt with to understand the rise and the subsequent resurgence of the Roushaniya movement. The hide and seek like relationship between the leadership of the movement and the Mughal rulers in Delhi would be judged to know its controversial aspects and to give a perspective based on the given evidence. It would be discussed in detail that how Bayazid developed his standing, and how he built a personality cult for himself in the society. Special reference would be made to his religious ideas which ultimately attracted thousands of people towards his movement. The aim would be to look at the nationalist content in his political orientations. At the end it would be judged that whether Roushaniya movement was a nationalist venture or mere to gain some advantages against the mighty Mughals? Whether he was aware of the combined strength of the Pakhtuns and their nationalist sentiments? In terms of Pashto literature, it contributed immensely to the Pakhtun society but it would be seen that how it affected the common masses and what kind of changes it brought which are still visible. The consequences of the movement are relevant in the present scenario which has been highlighted in the conclusion. Birth and Early Education of Bayazid Ansari The people of Urmar (Urmary or Bargasta speaking) or Barki tribe of the Pakhtuns largely inhabit Kaniguram, a town situated in the South Waziristan Agency of the Federally Administered Tribal Area of Pakistan. It is stated that some descendants of Hazrat Abu Ayub Ansari also settled in Kaniguram. Generally they were called Ansari who intermingled with the local people.4 When Sultan Bahlul Lodi (1451-1488) ascended the throne of Delhi, a large number of Pakhtuns migrated to the Punjab and other parts of India. Majority of the people belonging to the Barki tribe went to Jalandhar in the Indian Punjab and undertook trade as their profession. They built a new town by the name of Basti Danishmandan after the name of Ibrahim Danishmand.5 Among them was Shaikh Muhammad, the paternal grandfather of Bayazid who along with other fellow- Bayazid Ansari and Roushaniya Movement: … 153 tribesmen went to Jalandhar. He stayed with his cousin Abu Bakr. One day Shaikh Muhammad expressed his intention to Abu Bakr if he would agree to marry Abu Bakr’s daughter Amina to one of his sons. Abu Bakr happily agreed on the condition that if his son-in-law would be allowed to live in Jalandhar along with his wife. It was a rare moment of joy for both the families, and after marrying Amina, Abdurrahman son of Shaikh Muhammad, settled permanently in Jalandhar. Abdurrahman had two daughters from Amina. After some time Abdurrahman passed away and according to tribal customs his younger brother Abdullah married the widow of his deceased brother. Bayazid was the son of that new couple. Majority of the historians are of the view that Bayazid was born in 1525 (931 A.H), a year before the first battle of Panipat. He was only forty days when Abdullah went back to Kaniguram and left his wife and son at Jalandhar. In Kaniguram he joined his first wife Fatima and his two daughters and a son, Yaqub.6 It was the time when Mughal Emperor Babur had started his Indian campaigns and his army attacked Bhera (present day Khushab) and let loose a reign of terror on its residents. One of Bayazid’s uncles Shaikh Khudadad was also among the victims. Owing to the state of anarchy prevailed at that time in Bhera; he went to Jalandhar and settled with Amina, mother of Bayazid. He was a child of four or five years when Mughals sacked Jalandhar and the people of that area had to leave the city. Bayazid along with his mother and uncle Khudadad abandoned the city and went to Turhut. Khudadad decided to take Bayazid and his mother back to Kaniguram. They started their journey to Kaniguram with a caravan. When they reached Kanauj they were stopped by the Mughal soldiers who demanded a huge amount as ransom. Khudadad collected 70,000 rupees from his companions and offered it to the commander of the troops and saved the caravan from further miseries. With tremendous difficulties, they eventually reached Kaniguram in 1530. In Kaniguram, Abdullah remained indifferent towards Amina and Bayazid, the domestic environment was very tense due to the 154 [J.R.S.P., Vol. 50, No. 1, 2013] arrival of the newcomers for some time. Abdullah was more inclined to his second wife Fatima and eventually he divorced Amina. Thereafter she went back to Jalandhar leaving Bayazid with his father at Kaniguram. For some time Bayazid lived with his uncle Khudadad, who loved his nephew like his son. As a result of some differences between Abdullah and Khudadad, the later left Kaniguram and went to the Dawar area and settled there permanently.7 In Kaniguram, the domestic life of Bayazid was unstable and miserable. Acquiring education in the prevailing atmosphere was rather impossible for him. The murder of his affectionate uncle Khudadad at Baitur in Dawar area was very shocking news for the young boy. After the sad demise of Khudadad, Abdullah took him and another son Yaqub to Mulla Painda, one of his old disciples. Mulla Painda had become his first teacher who taught him the Holy Quran and other basic books of Islamic fiqh (jurisprudence) including Qudoori, Lubab-ul-Akbar, Munyat-ul- Musalli and Umdat-ul-Islam. He concentrated whole-heartedly on his studies and showed great interest in religious discussion and discourse. It is stated that his stepmother became jealous of his growing interests in books; therefore, she tried to keep him away of the studies. He was frequently kept busy in domestic affairs for the purpose of diverting his mind in some other direction. This state of affairs continued till he left the madrassa and sought his father permission for visiting Hejaz to perform Hajj (pilgrimage). His father declined due to financial constrains. Rather he persuaded Bayazid to start his own business. He was left with no option but to obey and to join a trade caravan.8 In that capacity he undertook considerable number of business-related journeys to different parts of India and Afghanistan. Once, Mughal soldiers looted his trade caravan. He complained to its commander Bairam Khan but to no avail. From his early years he developed resentment against the setting norms and traditions. He often participated in music and dancing programs along with other people. His father reprimanded him always for these activities. Bayazid Ansari and Roushaniya Movement: … 155 Searching for a Pir-i-Kamil (Perfect Spiritual Guide) In one of his journeys, he met his first cousin Shaikh Ismael, son of Khudadad and a famous saint of Ismaeli sect. Bayazid took keen interest in his religious ideas and decided to take the oath of allegiance to him. Olaf Caroe however, provides a different discourse regarding his initial association with a mystic of Ismaeli sect. He has given the name of Mullah Suleiman in Jalandhar who developed his interest in Ismaeli doctrine.9 The evidence however suggested that it was not in Jalandhar because he spent few years in the city and he was not grown enough to be influenced by any priest. It was possible that he would have visited Jalandhar, for the second time, in order to see his mother. Besides, the conversion of his cousin Shaikh Ismael to Ismaeli sect shows their family’s vibrant religious politicking. It is rather very uncommon among the Pakhtuns to convert into other sect or adopt other faith than Islam. However, their Ansari origin may be substantiated by this evidence.10 His father warned him against his intentions and impressed upon him to go to Multan and seek spiritual guidance from the Gaddi Nashin (spiritual successor) of Shaikh Baha-ud- Din Zakariya.11 Against the advice of his father, he frequently visited the house of Ismael and developed understanding with his ideas and beliefs. It has been said that Ismael molded his mind and infused in him the idea that the attainment of the spiritual height was impossible without a pir-i-kamil (the perfect spiritual guide). Therefore, his next step was to undertake a search to find out a pir-i-kamil to guide him towards the attainment of spiritual heights.12 Religious Ideas and Sufi Order of Bayazid During these days he demanded his share in the property from his father. He started keeping himself indulged in religious activities and meditations. He constructed a new house for himself and lived there with his bride Bibi Shamsu, his first cousin and the daughter of Shaikh Hasan. He underwent several times in excessive meditations and became to be known a mystic person in his locality. Through meditations, he sought to find the right path towards tawhid (belief in oneness of Allah). He 156 [J.R.S.P., Vol. 50, No. 1, 2013] claimed of having passed through different experiences. He became seriously engaged in invoking the divine name mentally (Ism-i-Azam). He claimed to have heard the voice from the unknown and received inspiration from God. Gradually, he passed through the eight stages which he himself apprehended probably through reading Sufi and other philosophical literature. He claimed that these stages are essential for spiritual elevation and becoming a pir-i-kamil. He proclaimed himself as Miskeen and engaged himself invoking the Divine name of God.13 He started the propagation of his mission after he thought that he was a perfect spiritual guide. In this pronouncement he was elevated to the position of Pir-i-Kamil at the age of forty and soon became very popular by the name of Mian Rokhan (the lightning Syed).14 If one assume 1525 as the year of his birth then it would be round about in 1565 that he started propagation of his doctrine in the age of forty. During these formative years Bayazid authored his famous book Khair-ul-Bayan in which he mentioned religious commands like the Holy Quran and Sunnah. He wrote several other books in Pakhto, Arabic, Persian and Urdu. These included Maqsud-ul-Momineen, Sirat-al-Tawhid, Hallnama, Fakhr-ul- Talibeen, Maktoobat and Wajid-day-Shlok.15 According to Tawarikh Hafiz Rahmat Khani, he used to say that it was not necessary to stand in the direction of Ka’aba during prayers. For him Ka’aba exists in the heart of every individual. He spread strange ideas and fixed 10 days fasting at the start of spring every year. He ordered his followers that those who were against his movement were liable to be killed like beasts as they were harmful for society. Likewise, he permitted his disciples to loot the houses and wealth of the ‘unbelievers’. In his religious ideas he was more extremist towards Turkish Sunnis than Hindus. For him the unbelievers did not know their self, therefore they were ignorant of their God and His eternity. They are like dead bodies so he legalized it like war booty to loot their belongings.16 He aimed at mustering a brigade of looters. Therefore, he termed beggary as illegal. After that he recruited large number of beggars in his militant force. He used to set in a cave Bayazid Ansari and Roushaniya Movement: … 157 with the sword of his father hanging overhead. He attracted many illiterate people due to his strange ideas. He based his religious pronouncements often on nightmares and revelations. He was shrewd enough to provide sound financial base to his movement in the very initial phase. Hence he established a Bait- ul-Maal and fixed a ratio of one-fifth in the ‘war booty’ for his followers.17 Bayazid then came out openly to propagate his religious ideas in his area. He termed the gnosis of God (marifat) as an obligatory duty (fard-i-ayn). Obedience (att‘a), worship (ibadat), charities and good works are unacceptable to God without the truth. The truth can be obtained through a perfect spiritual director (pir-i-kamil). He called himself the one who was a man of law (shariah), of the way (tarika), of the truth (hakika), of the gnosis of God (marifat), of nearness (kurba), of union (wasla), of oneness of God (wahda) and of tranquility (sukuna). Bayazid termed these eight stages a complete code for spiritual attainment. The first four are stations and the last four are different stages of observation or feelings which were related with the present of individual. It requires meditation and cannot be attained in just reading or reciting.18 An important aspect which was often ignored by the historians was the exact activities of Bayazid during the seclusions at his home. If one analyses his way of convincing people, argumentations and religious discussions, he often quoted examples from historical and contemporary sources, divine and Sufic literature. For instance his ideas of describing various stages of his Sufic orders were greatly influenced by the Risala-i-Ghosia of Shaikh Abdul Qadir Jilani. When Qazi Khan at Kabul asked him about the divinity of Khair-ul-Bayan, he replied by saying that Abdul Qadir Jilani also claimed that his book was an inspiration from Allah.19 He went through the established books on philosophy, logic and Islamic traditions. His stress on the recitation of zikr-i-khafi (secret remembrance of God) was an indication of the influence of Ismaeli sect on his thoughts. He made it one of the basic conditions of his faith.20 The idea of the transmigration of soul was taken from the Hindus 158 [J.R.S.P., Vol. 50, No. 1, 2013] religious scripts. Olaf Caroe was of the view that his concept of Wahdat-ul-Wajud was greatly influenced by the Hindus religious literature.21 He used to say that he was the person upon whom had been revealed the truth of the divine secret. Likewise, he told the people that obeying him was incumbent on all the masses. Obeying him was obeying the Apostles of God and therefore obeying God. He would lead those who sincerely obeyed him through the above stages of tawhid. He claimed the title of Miskeen for himself which, according to him, was reserved only for him in the world. No one can claim a pir-i-kamil or Miskeen for himself because these are the upper-most stages in which the mystic becomes one with God. Only he could guide the people to the right path because he was the perfect spiritual guide.22 Bayazid declared in his books that those who believed in him would be raised with the believers on the Day of Judgment. He termed all the other Sufis and spiritual guides as Satan because they lacked the qualities of perfect spiritual guidance. In this way he demanded unconditional obedience from all the people. In another passage he challenged the ulema of his time by stating that those who do not have faith in his book must bring a better book from God, if they were true.23 Many writers are of the view that he opposed and reformed the religious thoughts, prevailing at that time. However the crux of the matter is that he challenged the fundamental concepts of Islam by demanding unconditional surrender to him and accepting his notions and teachings. To understand local opposition to his thoughts would better be comprehendible by going through his beliefs and teachings. Gradually his movement got momentum and the number of his followers increased. He became a well-known figure in the surrounding areas. He organized combined meditation groups of male and female in his own home. Music programs were arranged where he along with some other people danced in the extreme emotional fervor. In the latter stages Bayazid-the dancing pir was so elevated that people put up arms to propagate