History of the Tanoli tribe of Hazara

History of the Tanoli (Tanaoli) Tribe of Hazara

Majority of the Tanolis (or Tanaolis) insist on being of Pashtun origin but their rulers have accounted themselves to be of Barlas Mughal origin. Tanoli or Tanawali is actually an adjective denoting their abode Tanawal. They are divided into two divisions, Pul-Al and Hando-Al; the former occupies Lower Tunawal, and the latter Upper Tunawal. In 1907 they numbered 58,700 [1]. Although not usually acknowledged as Pashtuns, the Tanolis had by long association become assimilated with the Pashtuns in manners, customs and character. The tribal and cultural practices of the Tanolis closely resembled those of Pashtuns and all of them appeared to have spoken Pashto in the 18th century. Tanolis in Agror valley still speak Pashto language as their first language if not exclusively [2]. Captain E.G. Wase in 1868 reported that “majority of Tanolis have forgotten the Pashto tongue” but “those of the Tanoli villages on the bank of Indus, all speak Pashtu”. [3]

Tanawal in the 16th Century

H. G. Raverty, on the authority of Akhund Darweza, says that Tanawal or Tunawal was overrun by Khashi tribes of Pashtuns under the leadership of Ali Asghar in the latter part of Akbar’s reign, and its former inhabitants were expelled from some parts of Tunawal. [6]

Tanolis in the 18th Century

An Indian surveyor Syed Ghulam Muhammad visited Tanawal in 1780 and reported that Pashto language was spoken by its inhabitants and their chief Gul Sher Khan paid allegiance to Timur Shah Durrani. He writes:

“Tunawal is the name of a small territory lying on the east bank of the Aba-Sin... Latterly, according to some accounts, they have laid claim to be descended from the tribe of Birlas – Amir Timur’s own tribe.”

“Half a kuroh further you reach Derah-i-Gul Sher Khan... He pays allegiance to the Badshah of Kabul.”

“The Tunawal’s number about 20,000 families... Their chief places and seat of authority are Bir, Puhar, and Dera'h.” [4]

George Forester... mentions Gul Sher Khan (the chief of Tanolis) as “Mahometan of the Afghan tribe”. [5]

In 1752 AD, Zabardast Khan Tanoli joined Ahmad Shah Durrani in his conquest of India... [7]

Tribally allied with the Pashtuns they participated in the wars against the Sikhs and the British... [8]

References

1. Hazara Gazetteer 1907, p-29
2. “History of the Pathans”, By Haroon Rashid, Vol-6, p-34
3. Report of the Land Revenue Settlement of the Hazara District of the Punjab, 1868-74, p-74
4. “Notes on Afghanistan and Part of Baluchistan”, Henry George Raverty, p-275
5. A Journey from Bengal to England, vol-2, p-49
6. “Notes on Afghanistan and Part of Baluchistan”, Henry George Raverty, pp-275-276
7. “History of the Pathans”, By Haroon Rashid, Vol-6, p-36
8. Ibid, p-34
9. A Tanoli Afghan, 1861

Historical Images

A group of Tanoli tribesmen guarding a remote outpost on Amb State’s western boundary, October 1904. Photo by Aurel Stein.

Nawab of Amb and followers, Kaim Gulli, 1888 (c). Photo by Bourne & Shepherd.

Portrait of Nawab Zabardast Khan Tanoli from “Battle of Panipat in Light of Rediscovered Paintings.”

Nawab of Amb and Tanoli followers, Kaim Gulli, 1888 (c). Photo by Bourne & Shepherd.

A Tanaolee tribesman, Hazara, 1868. From Kaye & Watson collection.

Drawing of Nawab Khan, son of Sarbuland Khan Tanoli, 1870s.

Arzani Kheshgi

1814's Water-colour painting by Seeta Ram of Shrine of Arzani Kheshgi in Patna

Mullah Arzani Kheshgi was a Pashtun Sufi poet of Roshniya movement and originally belonged to Kasur (Punjab) where Kheshgi tribe of Pashtuns had settled in the times of Babur. Arzani Khesghi belonged to the Zerzai sub-tribe of Kheshgis. He was a profound scholar and a prominent figure in Pashto literature. He is the earliest known Pashto poet after Shaikh Isa Mashwani. He was the first poet to compose his "Deewan". He was a closest associate and follower of Bayazid Ansari (Pir Roshan). Mullah Arzani returned to India to propagate Bayazid Ansari's mission there. After a long residence in Patna, he died there in 1623 and is buried there. His tomb is in the Sultanganj area of Patna city. According to Patna Gazetteer, 1924 (page-381), "A Mausoleum is erected over the remains of Shah Arzani, an Afghan by birth, who died here in 1623. His shrine is frequented by Muhammadans and Hindus alike and in the month of Zikad an annual fair is held at the place, which lasts for three days and attracts five thousands votaries."

Arzani Kheshgi says that he has composed his poetry in four languages (Arabic, Persian, Pashto and Hindi)

The words Pashto Pashtun and Afghan are abundantly found in his poetry'

Akhund Darweza (who was strong opponent of Roshniya movement) states;

"Mullah Arzani came from India along with his two brothers, Mullah Omar and Mullah Ali, and joined Bayazid Ansari's company. They belonged to the tribe of Khwayshgi Afghan. Mullah Arzani was a great poet. He composed verses of heresy, and heterodoxy in Persian, Arabic and Pashto".

Halnamah writes;

"After that (When Khalifa Yousaf came from "Badakhshan" after meeting Suleiman, and delivering to him Bayazid's book "Fakhr-at-Talibeen") Bayazid deputed Khalifa Mullah Arzani to India to propagate his mission there, and the people could learn from him the knowledge of unity of God and gnosis"

Some of the couplets from poetry of Arzani are given below;

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Book consulted:

1- "The Roshnawite and Pashto literature", by Yar Muhammad Maghmoom Khattak, 1994 (Phd thesis)
2- Source of Photograph: British Library

History of Pir Roshan (Bayazid Ansari)

The real name of Pir Roshan was Bayazid Ansari. He was born in Pashtun-ruled Jalandhar (East Punjab, India) in 1524-25 AD. His family was living in both Kaniguram (in modern South Waziristan) and Jalandhar. He has been variously described as an Ormur and Ansari. His father Abdullah was a learned man and was a Qazi (judge) of his area. His mother's name was Aminah.

When Babur invaded India in 1526 and defeated Ibrahim Lodi, the Pashtun families in India suffered greatly at the hands of Mughals. The Pashtun families at Jalandhar including Bayazid's dispersed and sought refuge in Bihar (India) which was still in the hands of Pashtuns. From thence the family of Bayazid Ansari arrived to Kaniguram in 1530-31 AD.

Abdullah appointed his trusted friend and student Mullah Painda to tutor Bayazid in religious education. After acquiring the necessary religious education, Bayazid joined his father in business. He married his cousin Shamso, the daughter of Shaikh Khudadad. He traded in horses which he used to buy from Central Asia and sell them in India. During such business trips he happened to meet Mullah Suleiman from the town of Jalandhar. Bayazid became interested in the tenets of jogis and became a convert to Metapsychosis, or transmigration of souls. On these doctrines he engrafted some of his own doctrines., the most remarkable of which was that the complete manifestation of the Divinity were made in the persons of holy men. Since then, he started unorthodox belief which was bitterly resented by his tribe and family. 

He mediated for five years in a basement of his house. After completion of meditation, he claimed receiving divine massages. His father and brothers opposed him most strongly. His stepbrother Usman was his most active and bitter opponent whom Bayazid used to address as 'Shaitan'. His infuriated father once stabbed him; however, he survived the wound. Shaikh Farid, the chief of Burki clan, ousted him from Kaniguram. He, along with his wife Shamso, daughter Kamala, son Umar and few of his disciples, migrated first to Tirah, and later to Peshawar where he stayed in the tribe of Khalil.

Bayazid sent his Khalifas (disciples) to many courts and common people preaching his 'maslik'. One of his Khalifa, Mullah Daulat, visited Emperor Akbar and presented to him one copy of "Sirat-ul-Tawheed" authored by Bayazid Ansari. Similarly, another disciple, Yousaf was sent to the court of Mirza Suleiman of Badakhshan. He sent Khalifa Mullah Arzani Kheshigi to India to propagate his mission there. Khalifa Mawdud was sent to Kandahar to propagate his mission there. He also sent some Khalifa to Balkh and Bukhara.

Once his followers from Toi tribe of Afghans plundered the trading caravan en-route from India to Kabul. Mirza Hakim, the ruler of Kabul, sent 500 men to punish the Toi tribe. The Mughal army killed men of Toi tribe and took women and children as prisoners of war. Bayazid, knowing the situation, wrote to Mizra Hakim, requesting him to release women and children, since their men had been punished for their offence. This infuriated Mirza Hakim, and he wrote to Masum Khan, the then governor of Peshawar, to kill him if he refuses to surrender. When the news reached Masum Khan, he had in his company Painda Khan and Bahar Khan, the chiefsof Muhammadzai tribe and followers of Bayazid. Painda Khan passed this news to Bayazid. Bayazid left Hashtnagar along with his followers and went to Yousafzai region to seek shelter from Mughals. Masum Khan's army pursued him and besieged at the foot of the hill. A battle took place in which Bayazid got victory.

After this, Bayazid went to Tirah and stayed there for some time. While Bayazid was in Tirah, Mirza Suleiman, the ruler of Badakhshan, came from Kabul with the intention of meeting Mughal emperor Akbar. When he arrived at Khyber Pass, some of the Afridis attacked him and robbed him of his possessions and goods. Bayazid, after hearing about this incident, was shocked and angry with the people who had attacked the caravan. Then the governor of Peshawar took a huge army and went to Tirah in pursuit of Bayazid. Afridi, Orakzais and Tirahi tribes blocked their way. Mughal army could not reach Tirah and thus returned to Peshawar. However, Akhund Darweza claims that a battle took place in which Mughals gained victory over Bayazid. Bayazid went to the region of Yousafzai and stayed there for some time. He died there in 1572. Halnama says that he died a natural death in the Yousafzai region and and was buried there but Akhunda Darweza says that Bayazid collected his army and went to Nangarhar and attacked Baru village. After this attack, he went towards mountains. The Mushsin Khan came from Jalalabad and attacked him in Tur Ragha. They defeated him and killed a number of his followers. Bayazid fled and took position in the mountains. He was affected by the hot wind and severe thirst. He then made his way to Hashtnagar, and as he had been affected by hot winds, he died in Hashtnagar and was buried there.

References:

1- Abr Nahrain- Volumes 6-9
2- "The Rowshnites and Pushto literature" by Yar Muhammad Maghmum Khattak
3- Journal of the Asiatic Society of Bengal, Volume 47
4- Imperial Gazetteer of India, v-19
5- History of the Pathans, by Haroon Rashid, Vol-1
6- New Indian Antiquary, Vol-2, p-568
7- "Family of Bayazid Ansari" by Afzal Hussain, PIHC, 1994.
8- "Rowshni Movement: Bayazid Ansari's Life and teachings" by Mir Wali Khan Mahsud
9- Tuzuk-i-Jahangiri: or Memoirs of Jahangir
10 -"The Roshanis and the Mughals" by Fatima Zehra Bilgrami, PIHC, 1995
11- "A Glossary of the Tribes and Castes of the Punjab and North-West", Volume 3

Pir Roshan

Abdullah Khan Uzbek hawking, near Samarkand, 1618's painting. Victoria and Albert Museum

Akhund Darweza

Akhund Darweza was born about the year 956 of the Hijra (1549 AD) in Peshawar. His father was named Gadayii and his grandfather Sadi. He has been referred to as the founder of a new school of Pushto literature. He was the author of many works in Pukhto and Persian. Darmesteter, the French orientalist, puts the number of his works at fifty [1]. He wrote many manuscripts in Persian, including Tazkirat al-Abrar wa al-Ashrar (History of the Pious and Evil). He wrote at least one text in Pashto, Makhzan, to compete with the Pashto writing of his ideological opponent, Bayazid Ansari (1525-81), author of the Roshaniyya text, Khair al-Bayan [2].

Akhund Darweza Baba died in 1048/1638, in the reign of Shah Jahan, the Mughal emperor, and was laid to eternal rest in the Hazarkhwani graveyard, located at a short distance to the south of Ganj gate of the walled city of Peshawar. [3]

The tomb of Akhund Darweza was built by Sarwar Shah in 1310 Hijri or 1890 AD. 

References:

1- Pashtunistan - Louis Dupree - Page 54

2- A History of Pashtun Migration, 1775-2006 - Page 58

3 - Journal of Central Asia - Volume 20 - Page 99

Akhund Darweza remarks,

..."The Afghans had since ancient times never considered it proper to have a king as their pride and arrogance would not let them bow and prostrate before one of their own kith and kin. Further if they agreed to call one a King, they feared that they would thereby reduce themselves to the level of servants. They would rather like all of them to be treated as equals and it was , therefore, that all Afghans were addressed as Maliks." (Akhund Darweza, Tazkiratal Abrar wal Ashrar)