Stamp paper of the Yousafzai state of Swat

Stamp paper of the Yousafzai state of Swat, December 28, 1960.

Coat of arms of the Swat state

       

What Really Happened at Baramulla in October 1947? An Eyewitness Account

In October, a lashkar of Pashtun tribesmen, estimated at around 2,000 and comprising various tribes—of whom some 900 were reportedly Mahsuds from Waziristan—advanced into Kashmir. They were joined by approximately 2,000 Hazarawals (Reference: George Cunningham’s diaries and Khurshid Anwar’s interview). These Pashtun volunteers were responding to reports of the ethnic cleansing of Muslims in Jammu and East Punjab. Although the government of West Punjab (Pakistani Punjab) prevented them from entering East Punjab, they were permitted—and to some extent facilitated—to enter Kashmir. The force was led by Khurshid Anwar, a member of the militia wing of the All-India Muslim League. On 22 October, the Pashtuns and their allies attacked and captured Muzaffarabad before advancing eastward toward Baramulla.

A great deal of misinformation and falsehood has been spread regarding the actions of the tribesmen in Baramulla and the number of Kashmiri deaths attributed to them. Indian sources allege that the tribesmen massacred and raped thousands of people in Baramulla, and these claims are repeated by some Kashmiri and Pakistani nationalists eager to shift the blame for the subsequent failure to capture the Kashmir Valley entirely onto the Pashtuns. In truth, Baramulla was already empty when the Pashtuns arrived, and they looted vacant houses. Looting and some murders did happen, but no rapes of women there have been verified by authentic sources. Indian newspapers spread the false claim that Pashtun raiders raped European nuns at the missionary hospital. However, Captain Frank Leeson—who interacted with the nuns and later escorted them to Pakistan—reported that the Mahsuds did not commit such acts. It is worth noting that Leeson was not an admirer of the Mahsuds (for ambushing British military convoys in Waziristan), yet he stated: “Although the Mahsuds had a bad reputation, I would not call them rapists.” An interview with Frank Leeson conducted by Andrew Whitehead can be listened to here. The priests and nuns, also interviewed by Whitehead, denied that Pashtuns raped any nuns at Baramulla. In his book 'Mission in Kashmir', Whitehead even cites a Hindu resident of Baramulla who confirmed that Pashtuns did not rape any women—let alone European nuns—up to the time of their evacuation. This testimony carries particular weight, as the witness, being Hindu, had every reason to resent the Pashtuns. (Ref: Mission in Kashmir by Andrew Whitehead, p.95)

There was no central leadership for this amalgamation of volunteers from various Pashtun tribes. Naturally, they were not going to treat some stranger, Khurshid Anwar from East Punjab, as their supreme leader; he was nothing more than a guide in their eyes. The result was that each tribal band acted independently and counselled with each other for their next plan of action, rather than following the directions of a single leader. Some, like the Mahsuds, who were accustomed to plundering raids back home, engaged in looting Baramulla, while others, like the Mohmands, did not. The late Sardar Abdul Qayyum Khan, a politician from Azad Kashmir, in his interview with Andrew Whitehead, pointed out the Mahsuds for looting but also stated that among the Pashtun raiders, the Swatis, Diris, and Mohmands were better disciplined and were not involved in looting or any other misconduct.

Inayatullah, a native of Baramulla and an eyewitness to the Pashtun invasion of Kashmir in 1947, was interviewed by Andrew Whitehead in 1997. He owned a cinema in Baramulla and had traveled to Lahore to get a film. On his way back in October 1947, he got a lift from some of the raiders from Pakistan and, according to him, accidentally traveled with them into Baramulla.

According to Inayatullah:

1- The Pashtun tribesmen were only equipped with .303 Lee-Enfield rifles. They were brought from tribal areas and organized at Rawal Pindi and then sent to Kashmir in lorries. The organizers at Rawal Pindi were Kashmiri leaders like Sardar Abdul Qayyum Khan and Sardar Ibrahim Khan. About ten percent of the raiders were Kashmiris. According to Captain Frank Leeson, who had served in Waziristan at the time of Partition and later visited Baramulla in October 1947, the Pashtun tribesmen had arranged their own “tribal lorries” for the journey to Kashmir.

2- When Inayatullah and the Pashtun raiders arrived, Baramulla was empty. Less than a hundred people remained; the residents had already fled. They had fled to nearby villages. They returned to Baramulla when the Indian Army arrived, and the locals welcomed the army's arrival, as it meant they could finally return to their homes.

3- Inayatullah dismissed the claim that 3,000 people were killed by raiders in Baramulla as false, revealing instead that only a few Kashmiri Hindus were killed. He added that some Hindu women were abducted by Pashtuns—apparently from nearby villages—and, along with a few men, were held at the police station in Baramulla. The abduction of Hindu women was not on a large scale, as had been rumored in Indian newspapers. Captain Frank Leeson, who visited Baramulla during the presence of Pashtun tribesmen, escorted European women and children, as well as Hindu women—altogether numbering only around 50—safely back to Pakistan. This revealed that the Indian claim of thousands of Hindu and Sikh women being abducted at Baramulla and taken to villages in Pakhtunkhwa was false. The tribesmen had to cross two borders before setting foot in the NWFP, and it is highly unlikely that the Pakistani authorities would have allowed them to take some Hindu and Sikh women they had abducted back to their villages.

4- Pashtun tribesmen burnt only 20 buildings in Baramulla, including a cinema owned by Inayatullah. When he told them he was the owner, they were surprised that a Muslim could be wealthy enough to build such a structure. The Pashtuns from the hills often associated wealth with Hindus, with some even kidnapping them from settled towns for ransom. This is likely what led to the tribesmen's surprise at Inayatullah owning such a large building.

5- The tribesmen did not obey the "orders" from Khurshid Anwar, the nominal commander of the lashkar.

6- According to Inayatullah, some tribesmen harassed nuns at Baramulla, with the result that the nuns were sent to Rawalpindi. The “harassment” Inayatullah was talking about entailed nuns being roughly searched for jewellery, rounded up, and had guns pointed at them. According to Time Magazine (volume 50), it was Mahsud tribesmen who burst into the missionary hospital at Baramulla and killed a British army officer, his wife, and two European nuns.

According to an eyewitness, Sister Pricilla (interviewed by Andrew Whitehead), it was an Afridi named Saurab Hayat Khan, a former officer of the British-Indian Army, whose intervention prevented the worst of the violence at the hospital. The Mahsuds had entered the hospital with a view to loot the patients and the nuns. A Mahsud was in the attempt of extracting a gold tooth from the mouth of a nun when Saurab Hayat Khan and his men barged in. The Europeans in the missionary hospital had not evacuated, under the assumption that the tribesmen wouldn't bother or harm them.

Transcript of the full interview of Inayatullah can be read here: Interview with 'Inayatullah' [sound recording] (soas.ac.uk)

Khurshid Anwar, the nominal commander of the lashkar, fell out with the Pashtuns at Baramulla, which caused a delay. He asked the tribal leaders to sign an undertaking on behalf of their men to abstain from looting, respect government property, and protect treasuries. The tribal leaders objected, arguing that it was the most inappropriate time to raise such a demand and that the tribesmen would never agree to it, having come with the belief that they could keep whatever they seized. Consequently, Khurshid Anwar paused at Baramulla to summon political and religious figures respected by the tribesmen, hoping they could persuade them. The Pir of Manki Sharif arrived at Baramulla and reprimanded the Pashtuns for looting, issuing an order that the Mahsuds must return. However, Pashtuns from other tribes refused to fight unless the Mahsuds remained with them. (“A Mission in Kashmir,” Andrew Whitehead, p. 134)

Small arms factory in Jamrud where a gunsmith is working on a lathe to make the barrel of an artillery gun for the Kashmir War, December 1947. Photo by Margaret Bourke-White. This factory was located in Braj Kalay Mania Khel of Jamrud and was owned by Ustaad Noor Ahmad and Aku Ustaad.

Armed Pashtun tribesmen waiting on the road between Peshawar and Rawalpindi for their leader Bacha Gul of the Mohmand tribe, with trucks and extra ammunition, preparing to lead into battle in Kashmir during the struggle for independence. Date: December 1947. Photographer: Margaret Bourke-White.

Pashtun volunteers from Waziristan bound for Kashmir, 1947. From an album collated and annotated by Lt. Frank Leeson, relating to his service during 1946–1947 with the North Waziristan Khassadars. Source

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Pashtuns of Swat valley, 1915. Source

Miangul Abdul Wadud, the Wali of Swat state (photos)

Miangul Abdul Wadud (left), Miangul Jahanzeb (center), Miangul Aurangzeb (right), December 1947. Photo by Margaret Bourke-White. Miangul Abdul Wadood was founder of the Princely state of Swat. Although he was popularly referred to as "Bacha" (king) by Swatis, he was not allowed by the British to have such title officially and he had to content with the title of Wali. Miangul Jahanzaib was his son and the last ruler of Swat state. Miangul Aurangzeb was Miangul Jahanzaib's son.

The daily exercise of Miangul Abdul Wadud, the founder of the princely state of Swat (now part of Khyber Pakhtunkhwa, Pakistan), was to climb a thousand-foot peak in afternoon.

Margaret Bourke-White who took this photo in December 1947, writes : "I was photographing this potentate one afternoon, in his air-conditioned palace, when the time came for his exercise. Since his daily stint is to climb a thousand foot-peak, I hoped to photograph him in the first few feet of the peak. To my dismay I found the lower part of the mountain in shadow ; the sun was swiftly sinking behind the jagged peaks.

Far ahead of me the Wali leaped up the crags like a mountain goat, followed closely by his guards. ("Halfway to freedom" by Margaret Bourke-White)

December 1947: Miangul Abdul Wadud, Wali of Swat, gesturing as he talks in his office. Photo by Margaret Bourke-White.

The Wali of Swat on the terrace of his residence at Saidu, 1926. Photo by Aurel Stein.

Source

Miangul Abdul Wadud, the founder of the Swat state. From: ''The Story of Swat as Told by the Founder Miangul Abdul Wadud Badshah Sahib to Muhammad Asif Khan'' (1963).

Pashtun flags bearing the insignia of blood-red hand

The war flags of Umra Khan and Sar-tor faqir had insignia of blood-red hand. The following image From "London Illustrated News" (issued on 18th September 1897) is captioned as :

"Chief among the fanatical mullahs, or priests, who have been stirring up the tribesmen on the North West Frontier of India is the Mad Mullah of the Swat valley. His standard bears the same insignia as did of Umra Khan in the Chitral campaign, namely a blood-red hand upon a green field."  

 

The blood-red hand was noted on the flag of Afridis who were making peace offerings to a British officer in 1930. The following photo is captioned as follow in "The Graphic" :

The above picture shows an Afridi jirgah, or peace assembly, meeting a British political officer to whom a native Political is presenting the two headmen of the clan and their peace offering of a couple of goats. The tribal banner of Afridis is embroidered with a red hand.

A Siah-posh Kafir from Katar (Nuristan) with a Pashtun from Swat, 1874

 

A Siah-posh Kafir named Jamshed from Katar (Nuristan) with a Pashtun from Swat, 1874. From The Illustrated London News, 26 September 1874.

The London Illustrated News has shared the following info about them:

"The name (Siah-posh Kaffir) denotes nothing more than 'Black dress infidels', as they are called by their Mohammoden neighbours, referring to the shaggy tunic of black hairy goatskin in which these men are usually clothed. The bare-headed man in this attire, with a dagger in his right hand appears just as he did when he brought down to Peshawar. The one with an axe, standing by a small tree or bamboo, with a turbaned Swati seated below, is the identical person now with Dr. Leitner in London. His name is Jamshed from Katar, is the Hindoo Koosh; he has blue eyes and reddish hair. He was captured in youth, with others of his family, by the Cabul slave-traders; and his uncle Feramore rose in the service of the Ameer of Cabul to high military rank, but was murdered in his camp near Herat in the civil war against the Ameer's rebellious son, Prince Yakub Khan."

                        Nuristani dancer in the video is wearing black goatskin vest. Source

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Sar-tor faqir (سر تور فقير) stirring up the Pashtun tribesmen of Swat valley against the British, 1897

"Mad Mullah" haranguing Pashtun tribesmen in the Swat valley, 1897. 

"His standard bears the same insignia as did of Umra Khan in the Chitral campaign, namely a blood-red hand upon a green field". 

 From "London Illustrated News", 18th September 1897. 

 Artist : Sydney Prior Hall

Source: https://www.meisterdrucke.uk/fine-art-prints/Sydney-Prior-Hall/160794/The-Indian-Frontier-Troubles-.html

Princely state of Swat, December 1947

Swat state, December 1947. Caption: "Armed security guards look on as female peasants from the hills, carrying their kitchen utensils & other household belongings in baskets on their heads, as they drive their cattle into the Swat valley for the winter". Photo by Margaret Bourke-White 

State of Swat, December 1947. Caption: "State policeman on guard duty to keep cattle from grazing on the Wali's land illegally while standing at his post as an old fort which is now used as police station, looms in the background." Photo by Margaret Bourke-White.

Manglawar, State of Swat, December 1937. Caption: "View of peasant wading Swat river downstream from distant fort with four towers in the Swat valley." Photo by Margaret Bourke-White.

The daily exercise of Miangul Abdul Wadud, the founder of the princely state of Swat, was to climb a thousand-foot peak in afternoon

 

The daily exercise of Miangul Abdul Wadud, the founder of the princely state of Swat (now part of Khyber Pakhtunkhwa, Pakistan), was to climb a thousand-foot peak in afternoon. 

Margaret Bourke-White who took this photo in December 1947, writes : "I was photographing this potentate one afternoon, in his air-conditioned palace, when the time came for his exercise. Since his daily stint is to climb a thousand foot-peak, I hoped to photograph him in the first few feet of the peak. To my dismay I found the lower part of the mountain in shadow ; the sun was swiftly sinking behind the jagged peaks. 

Far ahead of me the Wali leaped up the crags like a mountain goat, followed closely by his guards. "

 ("Halfway to freedom" by Margaret Bourke-White)

Few instances of veneration of trees by Pashtuns in medieval period

The author of Asrar al-Afaghina (completed in 1604 A.D) reports that in late 16th century a tree became a shrine for the Pashtuns of Swat and Peshawar. Thousands of men and women used to visit the tree and made offerings. An officer of Mirza Hakim (the Mughal ruler of Kabulistan) cut the tree to discourage the practice.

The veneration of a tree could be a leftover of the pre-Islamic religion of Pashtuns. According to the "Ajaib al-Makhluqat" of Muhammad al-Tusi (written in 1160-1167 AD), there was a large tree with circumference of seventeen arsh (?) in a Tamarisk forest of the Pashtun country. That particular tree was known as 'the tree of Brahman' (درخت برهمن) and Pashtuns would prostrate before it.

"Near Peshawar Court an Indian law Scribe types a veiled woman's tale of woe", 1946

 

"Near Peshawar Court an Indian law Scribe types a veiled woman's tale of woe", 1946. From "The National Geographic Magazine".

Caption: "She is not a divorce seeker but a property litigant. He wears a homespun cap from Swat, and beside him is the ever present tea-tray. Like salesman and barber, the Oriental typist goes outdoor".

Swat state

Main street of the bazaar, Saidu Sharif, Swat state, 1948. Photo by Henri Cartier-Bresson. Source

Books on heads, children go to school in Saidu Sharif, Swat state, 1952. Photo by Frank Horvat. Source

Swati tribe of Hazara

The Swatis were the former inhabitants of Swat valley. Yousfzais drove out them of Swat in the early 16th century. Swatis are numerous people, mostly settled in the districts of Mansehra, Battagram, Torghar and to some extent in Kohistan. They have settlements in Agror valley, Konsh and Bhogarmang glens of Mansehra District. Majority of them are bilingual and can speak Hindko in addition to their mother tongue Pashto; the further away a village is from the Indus on the eastern bank, the more Hindko and the less Pashto is spoken. The people of the adjoining Trans-Indus tracts and of the adjoining Swatis all speak Pashto only. Some of their kinsmen are settled in Kashmir. They strictly follow the Pashtun tribal code and call it Swatiwali.

When Babur crossed the Hindu Kush mountains and captured Kabul in 1504, the regions of Swat and Bajaur were peopled by Dardic ethno-linguistic groups commonly referred to as Dehgan or Degan, an ethnic community once spread over parts of Pakistan which are now populated by Khashi tribes of Pashtuns. The Dardic rulers of Swat and Bajaur were called Gibaris. The Gibari sultans of Swat, also referred to as Jahangiris, were the most powerful of several local rulers in the Dardic speaking regions. They not only ruled the Swat valley, Panjkorah and Buner, but through their Shalmani vassals they were also suzerains of the flat country bordering the mountains. Their capital was Manglawar in Swat. Their subjects, referred to as Dehgans or Kohistanis in Afghan histories, were comprised of tribes like Mutravi, Mumiali and Shalmani as well as other Dardic tribes from Chitral to Shangla, including those of Swat-Kohistan and Dir-Kohistan. According to Tarikh-i-Afghana of Khwaja Malezai, written in around 1623 AD, the Mitravi tribe of Swatis reckoned themselves to be descended from Yousafzais in 16th century, and contended that they were separated from Yousafzais in ancient times when the latter lived in the environs of Kandahar [1].

Abu Fazal, the courtier of Mughal emperor Akbar informs us that sultans of Swat claimed to be descended from a daughter of Sultan Sikander-i-Zulqarnain. In Akbarnama he writes,

 "In this land (Swat and Bajaur) there was a tribe that had the title of 'sultani' and claimed to be descended from a daughter of Sultan Sikander-i-Zulqarnain. The Yousafzai for some time zealously served them and then became ungrateful and took possession of the choice lands" [2]

The exact year of invasion of Swat by Yousafzais is unknown. It had to have been between 1510 and 1518. It took the Yousafzai seventeen years to completely subdue the Swat valley, both Upper and Lower Swat. When Babur passed that way in 1519, the Yousafzais were in Swat, but Sultan Awais was still contending with them for control of the country. In the same year, Babur attacked the Gibar fort of Bajaur and conquered it on the 7th January of 1519. Its independent ruler, Sultan Haider Ali Gibari, committed suicide. The entire male Gibari population, numbering 3,000, including their sultans, were cruelly put to sword by the Mughals, and a pillar of their heads was erected. Their women and children were taken as slaves [3]. On hearing of these events, Sultan Awais of Swat sent to offer his submission, which was accepted. Sultan Awais retired northwards before the power of the Yousafzais, towards the sources of the Amu Darya. He, and his descendants, for several generations, ruled therein as far as the frontier of Badakhshan, after which they are suddenly lost sight of. The great probability is that the rulers of Chitral, Kashkar, Shighnan, Wakhan, and some other petty states on the upper Oxus, were their descendants; and, like them, they claimed descent from Alexander of Macedon [4].

Abdu Fazal writes, "Up to present day (1585 A.D) some of the former inhabitants (of Swat) spend their days in distress in the defiles and from love of their native land are unable to leave."[5].

In 1703 AD, the hard pressed Gibaris and other former inhabitants of Swat crossed the river Indus and conquered Pakhli under the leadership of Syed Jalal Baba, a grandson of Pir Baba of Buner. Having for the most part come from Swat, they were styled as Swatis by their immediate neighbors.

Read also: Jahangir sultans of Swat

References

1- Tarwaikh-i-Hafiz Rahmat Khan, Urdu translation by Roshan Khan, p-128
2-  Akbarnama, English translation by H.Beveridge, Vol-III, p-716
3- "Baburnama", English translation by A.S.Beveridge, p-370
4- "Tabakat-i-Nasiri", English translation by H.G.Raverty, p-1044
5- Akbarnama, English translation by H.Beveridge, Vol-III, p-716

Four young Swati tribesmen, c.1890. Photo by Bourne and Shepherd