THE LIFE AND TIMES OF HAJJI SAHIB OF TURANGZAI

THE GREAT FREEDOM FIGHTER AND REAL HERO OF PUKHTOON NATION HAJI SAHIB OF TUARANZAI

THE LIFE AND TIMES OF HAJJI SAHIB OF TURANGZAI

Fadl-e Wahid (Hajj! Sahib of Turangza‘l), son of Fayd Ahmad, was born in 1856 at Turangza’i, a border village of Peshawar. After completing his primary religious education he went to Tehkal Bala, near Peshawar, where he continued his education for a period of about four years. Performing Hajj at the age of forty and again after about twelve years, he started a life of piety and devotion. He devoted most of his time to preaching and social reforms: he endeavoured to reform society by eradicating such social customs which had impaired the status of women, such as the cruel custom of marrying women in exchange for large dowries.He possessed some land near Turangza’i, where he built a large mosque and a hostel (Iangar) for his shaykhs.
In 1897 the Sartor Faqir (Mulla Mastan of Swat), assisted by the Mulla Sahib of Hadda (Najm al-Din), declared Jihad, or holy war against the British. Tribal Iashkars from Swat, Bunayr, Dir and Bajaur launched an attack on Chakdara and Malakand, ihflicting heavy losses on the British forces. Hajjl Sahib of Turangm'i joined the Jihad, with Mamunza’l and ‘Uthman-Khel Iashkars from Hashtnagar and T otai, and took part in the Malakand, Pir Kali, Batkhela and Chakdara fronts.’
Haji Sahib of Turangza’l acquired great social and spiritual eminence long before the First World War. He wanted to instill into the people a spirit of Jihad through the religious schools that he opened throughout the Peshawar valley. In 1908 he was arrested for his anti-British activities but was released because of his good behaviour! His preaching of Jihad and anti-British feelings were no longer a secret; orders for his arrest were issued after the entry of Turkey into the Great War. But Hajj! Sahib was informed by someone well in time and on 2oth June 1915 he escaped to the tribal territory (Bunayr) alongwith his family and some of his followers} From 1915 to 1917 he was engaged in mobilizing the Mohmands, Bunayr-Wals and other tribes for Jihad against the British.

Religious Schools

The setting up of Islamic religious schools or madrasas was a movement initiated and inspired by the Shaykh al-Hind Mawlana Mahmud al-I:Iasan of Deoband. He made earnest efforts to induce Muslims throughout the country, particularly in the North-West Frontier Province and the tribal areas, to open such centres of religious learning. These schools, apart from imparting primary religious instruction and preaching to the rural masses, could also serve the purpose of organizational centres for the defence of the Islamic World and liberation of India from the yoke of British imperialism. The Mulla Sahib of Sandaki (Wali Muhammad), who had been introduced to the Shaykh al-Hind and had contact with haji Sahib of 'T'urangza’I, tried to open a school at Tehkal Payan, near Peshawar.‘ Hajji Sahib was a great friend of the Shaykh al-Hind he established such schools in his own district. He was supported in this noble task by selfless and devoted workers, like Mawlana ‘Abd al-AzIz, an enlightened scholar of Utmanza'l, ‘Abd al-Ghaffar Khan, Muhammad Akbar Khadim and many others. At first, the college (dar al-‘ulum) of Gaddar at Swabi, Mardan, was established. Subsequently about fifty such religious schools were set-up, those of Gaddar and Utmanza’i occupying a central position. During the period 1908-I913, a number of prominent ‘ Ulama‘ taught at these madrasas.
Most of them were arrested when Hajji Sahib left for the tribal territory. Realising the necessity for an educational institution in the Frontier Province, the provincial government agreed to set up Islamia College at Peshawar.Hajji Sahib, on account ofhis spiritual reputation and interest in education, was invited to lay down the foundation stone of the College on 21st March, 1912. He however, agreed only to lay down the foundation stone of the Jami‘a Masjid of the College, because, it seems, he was not interested in the spread of Western education.’
Hajj! Sahib also took keen interest in opening many madrasas in the tribal area with the help of his friends and supporters. At Saida Shah (Bajaur) Ghziz! Madrasa was established with the support of Babra Mulla Sahib. About sixty boys and girls were admitted into this schoolin the first instance. Another school was opened at Lakarai, about 4-5 miles from Haji abad in Mohmand territory, with the advice and support of Mawlana Fadl-e Mahmud and ‘Abd al-Akbar Khan of Charsadda.‘

The Shaykh al Hind and his Movement

Mawlana Mahmud al-Hasan of Deoband had prepared a plan for the liberation of India in the very beginning of his practical life. It was thought that without an armed struggle it was not possible to drive out the British and liberate India. Yaghistan (the Frontier tribal territory) was selected as headquarters for the Jihad movement. Of course, proper arrangements had to be made for propagating the movement among the war like Pathan tribes and for an adequate supply of arms and ammunition.
Mawlana Sayf al-Rahman, Mawlana Fadl-e Rabbi and Mawlana Fadl-e Mahmud were in particular sent to the tribal area to preach Jihad and work for the unity of the tribesmen. A large number of students of the Shaykh-al-Hind in this area played a significant role in winning support for the movement. Hajji Sahib of Turangza'l was also approached and was requested to migrate to the tribal territory and assume the command of the Mujdluidin there! As already pointed out, it seems that the opening of religious schools at several places was a significant part of this movement the fundamental aim of which was to prepare the young students for Jihad against the British. All this demonstrates that a consistent strategy and plan was emerging, but very slowly.
When the Great War broke out in 1914 and Turkey was forced to join it, the situation changed. Consequently, the course of events necessitated an immediate action to relieve pressure on Turkey. Following the proclamation of Jihad by the Sultan of Turkey, Mawlana Mahmud al-Hasan, too, declared India a Dar al-Harb (Enemy Territory), calling uponthe Indian Muslims to migrate to Muslim countries and fight against the British for the liberation of India. Hajji Sahib migrated to the tribal territory to work for the goal, namely, to help Turkey by weakening the British power and thereby pave way for the liberation of India. He was joined by a large number of Mujdhids and at the initial stage won victories against the British forces. To ensure regular supply of arms and other war materials to the freedom-fighters the support of a foreign power was considered necessary. Thereupon the Shaykh al-Hind went to Arabia to seek Turkish help through the Turkish Governor of Hijaz for the Jihad movement in India.’ Mawlana ‘Ubayd Allah Sindhi was sent on a similar mission to Afghanistan. Unfortunately the Shaykh al-Hind was arrested on 2oth September, 1916 by orders of the Sharif of
Mecca after his revolt against the Turks and was handed over to the British authorities.” Mawlana Sayf al-Rahman, one of his followers, however, reached home in Peshawar district, bearing a letter from Ghalib Bey, the Turkish Governor of Mecca, which urged the Frontier tribesmen to action, i.e., to invade the Panjab.“ He visited I-_Iajji Sahib and the latter successfully raised the Mohmands and other tribes of the North-West Frontier against the British. Mawlana ‘Ubayd Allah Sindhi, though not successful in his mission, played a useful role during his 7 years’ stay in Kabul (1915-22): he remained in close contact with the Afghan government, explained the Indian Muslim viewpoint to the Turko-German Mission to Kabul and coordinated the efforts of the Mujdhidin for the common cause.
Haji Sahib and Mulla Sahib of Sandaki were undoubtedly attached to the Shaykh al-Hind movement. Mawlana Muhammad Mian (Mansfir Ansari), Mawlana Sayf al-Rahman, Mawlana Fadl-e Rabbi and Mawlana Fadl-e Ma‘bud Akbar were amongst the trusted workers of the Shaykh al-Hind. In India he had many sincere workers, including great leaders like Mawlana Aha’! Kalam Azad. Mawlana Muhammad ‘Ali, Hakim Ajmal Khan and Nawwab Wiqar al-Mulk, who were his advisers and ardent supporters.

Jihad During the First World War

As already stated, I:IajjI Sahib of Turangza‘!, after his migration to the tribal territory in 1915, started his Jihad movement against the British. In June 1915 with a lashkar 4,000 strong he invaded British territory on the north-eastem border of Peshawar. On the 17th of August, 1915, several thousand tribesmen were engaged by the British troops on the Rustam border. Subsequently during September, l9l5, several encounters took place. Hajji $ahib moved to Swat, Bajaur and finally settled in the Mohmand country. His religio-spiritual reputation enabled him to raise Mohmand Iashkars against the British many a time. British troops were rushed again and again to Shabqadar, at the main approach to Mohmand territory.
The Babra Mulla Sahib of Bajaur led a 1000 strong tribal Iashkar against Shabqadar in September, 1915, and 3,000 in October, 1915. The Bajauris had also brought lashkars to attack the Dir Levy Posts in August, September and October, and the Swat Levy post of Kalonji and Kot Totai in November, 1915.,
A blockade of the Mohmands against the upper section of the tribe had been ordered in August, 1915. Negotiations led to a settlement • in April, 1916. Once again a close blockade of the offending sections, the Halimzai, the Tarakza'I and Pindiali Mohmands, was ordered. A barbed wire fence was raised, with a live wire charged with electric current on the Mohmand side of it, nevertheless the tribal lashkars continued to carry out raids on the British territory. On the 15th November, 1917, Hajji Sahib, assisted by the Babra Mulla Sahib and Doda Jan of Bajaur, fought valiantly against the British troops. The tribal lashkar on this occasion was 6,000 strong but only about 1,000 soldiers could be deployed in the field.

Amir Habibullah of Afghanistan

After the entry of Turkey into the Great War, a delegation comprising Indians, Turks and Germans visited Kabul to persuade the Amir to attack India. Hajji Sahib of Turangzai also sent his representatives to Kabul. Amir Habibullah Khan was however not prepared to adopt a hostile attitude towards Britain during the war.”We will decide to fight Britain or not when you send an army to Kabul", was his reply to the Turkish envoys. The Amir of Kabul used to pass on the results of the negotiations with the Turko-German mission regularly to the Indian Viceroy through the British Consul. In return, the Amir's annual grant was substantially increased and he was promised many more favours and concessions. When pressed for a change in his friendly attitude towards the British, he entrusted the anti-British affairs to his brother, Sardar Nasrullah Khan. This gave the impression that the Anal'. was friendly to the British while his brother (the Na'ib-ul-Saltanat) was inclined to the other side. The Anfir got his son,'Inayatullah, recognised by the British as the heir-apparent in place of Nasrullah Khan., 6 During the War, attitude of the Amir had been characteristically the most important aspect of the Frontier situation. Like his father, Amir `Abd al-Rahman, he encouraged the Frontier tribesmen on the British side of the Durand line to maintain relations with Kabul, receiving Nob allowances and supplies of rifles and ammunition. Haji Sahib of Turangza’l, too, had friendly relations with the Amir and his envoys were warmly received at Kabul. But the Amir refused to be dragged into the war, and officially declared a policy of neutrality.
The Amir‘s friendly attitude was of great value to the British.For some time it was feared that the participation of Turkey in the War might lead to a proclamation of Jihad all over the North-West Frontier.
A British writer, in this context, remarks, “Had the Amir preached a holy war against the infidel there can be little doubt that the whole borderland would have answered the call”. '7 The Mullas in Afghanistan were openly preaching Jihad against the British. The Amir was successful in controlling the pro-Turkey feelings of his people: he tried to convince the leading men among the Afghans that “it would be the height of folly for the Afghans to throw in their lot with Turkey, when Russia and Britain were in alliance, and might combine to crush Afghanistan”.lI

The Mujahldin

The Muja'hidIn were the followers of Sayyid Ahmad Shahtd who, after their defeat at Balakot in 1831 by the Sikhs, had settled in the Yusufzai country (Black Mountain) in the form of colonies. At the beginning they settled in Bunayr. Their headquarter was at Asmas, 30 miles in the north-west of Darband in the Maddakhel area. Because of theirinternal differences a branch of their colony settled at Chamarkand in 1916, near the Afghan border. They had contact with India and received contributions for subsistence and volunteers mostly from Bengal and Bareilly. In the War of 1857 they had tried to stir up a general holy war on the North-West Frontier. 1 9 But till 1915 they did not get any spectacular success, though they participated in the Frontier wars.
At the beginning of the movement launched by the Shaykh al-Hind ,it was thought necessary to patch up relations between the Frontier tribes and the Mujahidin, and to secure their assistance." Sardar Nasrullah Khan of Kabul, brother of Amlr Habibullah Khan, took keen interest in their welfare and requirements. In the North-West Frontier the activities of Mawlana Sayf al-Rahman and many others were closely linked with the Mujadhidin.
The Mujahidin became conspicuous by attracting notice in January 1915 when they attacked the frontier post of Jalgali (Hazara district). A proclamation was issued by them calling on all Muslims to prepare for
Jihad .In May, 1915, they were found to be in constant communication with the Mohmands. Their leader Rahmatullah joined Hajji Sahib a Turangzai in Bunayr in July and took part in the fighting near Rustam on 15 August, 1915. In October, a small party of the Mujahidin again proceeded to the Mardan'. border; in December, another party went to Mohmand country, bringing the total number there to about 300.Thus Haji Sahib was supported by the Mujiihidin in many battles that he fought against the British after his migration to the tribal territory. As a matter of fact, at the bcginning his sole supporters, besides the Safis with whom he lived, were the Mujahiditi.

Jihad after the Great War

The great War was over in 1918 and the Turkish empire was shattered by the Allies. Independent states of Egypt, Arabia, 'Iraq and Syria were set up. India was seething with anger and hatred against the British; a collective struggle of Hindus and Muslims for freedom began under the Congress and Khilafat movements. The Jallianwala massacre at Amritsar on 13 April, 1919 aggravated the whole political situation.
The Indians in general and the people of North-West Frontier in particular had deep love and sympathy for Amir Amanullah Khan of Afghanistan, who was determined to win back freedom for his country lost in the Second Afghan War. The Third Anglo-Afghan War or the Afghan War of Independence took place in 1919, leading to the freedom of Afghanistan from the British control. The Frontier tribal chiefs, after attending a tribal jirga at Jalalabad, had sent their lashkars to the War fronts. The Bajauris were led by the Babra Mulla Sahib and the Shinwaris, Mohmands and Safis were commanded by the Mulla Sahib of Chaknawar and Hajji sabib of Turangzal. Supported by an Afghan military contingent, Hajji Sahib attacked the Shabqadar fort. Afterwards he fought on the Dakka front and helped in checking advance of the British troops towards Jalaldbad.Amanullah Khan had sympathy for the Islamic world, particularly with the Indian Muslims and the people of the North-West-Frontier. A large number of Indian revolutionarieS were living in Kabul. Mawlana Ubayd Allah Sindhi ,Mawlana AhmadAli of Lahore, Dr. Abd al-Ghani, Mawlana Fadl-e Rabbi of Pakli, Mawlana Sayf al-Rahman of Mathra, Peshawar, Mawlana Fadl-e Mahmad, Raja Mahender Pratap, Dr. Nut Muhammad of Sindh, tlakim Muhammad Adam Sanjarl of Peshawar. QadiAbd al-Wali Khan and Sayyid 'Abbas 'Ali Bukharl, were amongst the prominent Indians who were the advisors of Amir Amanullah Khan, They had prepared a plan for a provisional government and had contacts with the Indian leaders.
Once again the people of India and the North-West Frontier decided to migrate to Afghanistan in 1920 and fight a War of Independence against the British. Thousands of people frorn the Peshawar district sold their lands and left for Afghanis.. But after a few months (in September, 1920) they started returning to their villages.
The Muslims of India were angry over the humiliating peace terms the Allies wanted to impose on Turkey after the War. At Peshawar a Khilafat association or party was founded in 1922 in support of the Turkish Khilafat. Later its representative branches were set up in all districts. In the tribal ar. of the North-West Frontier too the movement soon became very popular.
In 1923 Haji Sahib of Turangzai was the leader of the Mohmand lashkars; a British plan for the construction of a road in the Mohmand territory in 1926 was shattered. In 1927 the Faqir of Alinger, a man of great influence among the tribes of Bajaur, at the head of about 2,000 lashkar moved towards Peshawar. Hajji Sahib on this occasion cooperated with the Faqir. The attack was however repulsed and the lashkar was bombed by the Royal Indian Air Force:
On the 23rd of April 1930, the British forces opened fire on a procession at Qissa Khawani in Peshawar which was taken out to protest against the arrest of many Indian nationalist leaders. A large number of demonstrators were killed or injured. The tragic incident had strong reaction in India and in the North-West Frontier, it led to clashes between the British forces and the Mohmands, Safis, Shinwaris and Bajauris. In April, 1930 a lashkar under the leadership of Hajji Sahib, and Masal Khan Mohmand, attacked the British territory near Shabqadar and Michni, and demanded release of the arrested Indian leaders. In July and August, the same year, Hajji Sahib raised another lashkar to enter the Peshawar district through Gandao. In March, 1932, a lashkar of 2,000 Mohmands and other Bajauris, collected by the Faqir of Alinger, threatened the north-western border of Peshawar. On this occasion the fort of Hajji Sahib was bombed. In 1933 a road from Shabqadar to Gandao was constructed despite the resistance offered by a lashkar of Haji Sahib. In 1935, Badshah Gull persuaded the lower Mohmands to destroy the Gandao road on the sector south from the Karappa pass, leading to renewed hostilities . A peace settlement was finally made in 1936.
Haji Sahib died on the 14th December, 1937, and was buried at Ghaziabad, in the Mohmand territory. Commanding great respect and influence he held undisputed sway over the people of Peshawar district and the tribes in the neighbourhood. He was extremely virtuous; he lived a simple life and fought against superstition, prevailing corruption and unIslamic practices. He usefully employed his spiritual influence to settle disputes between rival groups and individuals to prepare them for a common goal, namely, Jihad against the infidel.
Badshah Gul, the elder son and successor of Haji $ahib, continued the struggle against the British till the establishment of Pakistan in 1947. Being a religious leader he was extremely anti-British like his father and had great influence in Bajaur and Mohmand territories. Apart from a considerable number of outlaws from British territory he commanded allegiance of Qandharis and Safis.

Problems and Difficulties

The followers of Hajji Sahib of Turangzai were mostly the Frontier tribesmen with their inherent fighting qualities.The hilly nature of the tribal territory was a further advantage. A great and influential religious leader, Haji Sahib won the support and cooperation of the local population. He had at his disposal the services of many selfless and sincere workers. Himself a brave and reckless soldier, his faithful allies like the Babra Mulla Sahib, the Mulla Sahib of Chaknawar, Masal Khan Mohmand and Faqir of Alinger, all played a significant role in the holy wars of Hajji Sahib. Yet, however, he faced certain problems and difficulties which considerably affected and hampered his Jihad movement.
The followers of Hajji Sahib were always ready to sacrifice their lives in the holy wars against the British. But as they lacked regular military training, organization and planning, their sacrifices did not produce generally the desired results. On the other hand, the British forces were well-trained and well-equipped, with vast resources at their disposal. They had modern weapons of war, tanks, armoured cars etc. In many battles the Royal Air Force bombed the positions of the tribal lash/cars. It was thus an unequal contest, though Hajji Sahib and his men invariably fought gallantly and steadfastly with the spirit and zeal of true mujahids.
During the Great War Amir Habibullah of Kabul received a lot of money from the British for distribution among the Frontier tribesmen and thus obtain from them deeds of allegiance in the name of the Amir. The Afghans in Peshawar were told to join the holy war only when the Amir of Kabul had declared war, for the plain reason that without a political leader, like a king, Jihad was considered unlawful. Consequently the followers of Hajji Sahib and the Mujahidin were found busy in collecting deeds of allegiance for the Amir of Kabul. This slackened the Jihad movement and gave the British an opportunity to exploit the situation for their own interests.
Another disadvantage was the absence of the Shaykh al-Hind from the scene of war. He was repeatedly requested by his lieutenants in Yaghistan (the tribal territory) to assume leadership of the Mujahidln in person and thereby avert the danger of disunity and dissensions in their ranks. But At to his pre-occupations with the problems of finance, supply of ammunition for the Jihad movement he could not go to the tribal territory. Of course, his very presence there would have improved the situation and the headquarters of the Mujahidin would have remained intact.
The Mohmand assured clans' (lower Mohmands), after coming under the British influence. in 1895, were guaranteed British protection and certain allowances.. Hajji Sahib, like other Mullas of the irreconcilable clans, wanted theassured clans' to repudiate all their agreements with the British government. But many of them remained associated with the British authorities and did not always cooperate with Hajji Sahib and his men. The Musa Khel of Mitai, for instance, the most powerful of the `assured clans', had refused to join in t attack of a lashkar of Hajji Sahib in 1927; rather they tried their best to break the lashkar. In July and August, 1930 the Hallimzai and the Tarakzai clans undertook to prevent the entry of a lashkar of the Hajji sabib to Peshawar through Gandab.Haji Sahib had to carry on a campaign against the British allowance-holders. In 1927 a few houses of the British allownace-holders were burnt in Utmanzai and Kamali territory and some maliks were forced to flee to the British territory.
In the beginning of the Jihad movement considerable losses were inflicted on the British forces. But through British diplomacy and propanganda inter-tribal jealousies and enmities were fully exploited. Money was lavishly spent on arousing internal dissensions of the tribes and creating rifts among the tribal chiefs on the question of Jihad against the British. There was no dearth of local traitors who worked as paid agent s for the British. For example, one Malik Anmir, a Gandab Halimzai Mohmand, resisted Masal Khan Mohmand, an ally of Hajji Sahib, in his attempted raid on Shenkar Garh in January 1915. He openly defied the authority of Hajji Sahib at a stormy meeting at Kamali, in Lower Mohmands, in November, 1917

Conclusion

A great and influential Pir of the Qadiriyya order, Hajji Sahib of Turangzai was primarily interested in religious and spiritual matters, devoting most of his time to prayers and preaching in the Peshawar Valley. The political situation in the Islamic world, particularly in India and the North-West Frontier, changed his outlook; he took keen interest in improving the social conditions of the masses. He led the Jihad movement against the British. Impressed and inspired by the Shaykh al-Hind and his movement he opened many religious schools in Peshawar and Mardan districts which, besides imparting religious instruction, could serve as organizational centres for the Jihad movement for the liberation of India. When the First World War broke out, Haji Sahib, in consultation and collaboration with the Shaykh al-Hind migrated to the tribal territory to organize Jihad against the British and thereby indirectly support Turkey. After some initial successes he went to the Mohmand country and settled there. Being a true disciple and successor of the Hadda Mulla Sahib, he continued his war against the British with the help of Mohmands, Bajauris and other tribes of the Frontier. Despite his problems and difficulties he remained hostile and irreconcilable to the British, undaunted and unbeaten throughout his life. In the North-West Frontier Province he was the first to create political consciousness among the people and prepare them for the freedom struggle against the British. In the history of the Indo-Pak sub-continent he must be ranked with the greatest freedom-fighters.