Muslim- Sikh Rivalry

[muqawwee123]

I was reading this nice article on Baba Guru Nanak

History: Guru Nanak Dev (15 April 1469 - 22 September 1539) by Dr. Manzur Ejaz

Guru Nanak Dev was the most profound political philosopher of Punjab in the last thousand years of its history. **He can be easily included in the Sufi/Bhagti category of Punjabi poet-mystics but he is much more than that. Besides his philosophical debates with all schools of thoughts of Hindus and Muslims-the Japji, in particular, provides the essence of these themes-he analyzed and described evolving historical socio-political changes and prescribed an alternative discourse of life. **He fiercely opposed religious ritualism, the caste system and preached equality of human beings without any prejudice to ethnicity and gender. Therefore, the claim of knowing ‘the Punjabi discourse’ would be baseless without studying Guru Nanak, although many of his followers have fallen back to ritualism and discriminatory practices.

Guru Nanak Dev was born on 15 April 1469, into a Bedi Khatari family in the village of R?i Bh?i d? Talwand?, now called Nankana Sahib, near Lahore, Pakistan. His father, Mehta Kalyan Das Bedi, popularly shortened to Kalu Mehta, was the * patwari *(accountant) of crop revenue for the village of Talwandi in the employment of a Muslim landlord of that area, Rai Bular Bhatti (Rai Balal Bhatti). Guru Nanak’s mother was Tripta Devi and he had one elder sister, Bebe Nanaki who got married to Jai Ram of Sultanpur, a steward (modi) to Daulat Khan Lodi, the eventual governor of Lahore.

R?i Bh?i d? Talwandi was a small place with no educational or job opportunities. Therefore Guru Nanak went to Sultanpur Lodhi which was ruled by Daulat Khan Lodhi who later became the governor of Punjab. But at that time Sultanpur Lodhi was the center of power and higher education with many state job opportunities: Sarhand and Lahore were also governed from Sultanpur then. The town was so renowned for its educational institutions-one Maulana Abdullah ran well-known madrassas in the region-that even Emperor Aurangzeb was educated there. Guru Nanak moved there with his only elder sister Nanaki for a better education.

It is evident that Guru Nanak got the best education and was a genius because otherwise he could not have been employed as treasurer or finance minister by the local ruler at a young age. As a Hindu he could not attend the Islamic madrassas, but he is known to have learned from Muslim scholars, debating them and even joining prayers with them. Guru Nanak was married to Mata Sulakhni at about 19 years of age.

**At about age 30, he got the nirvana or transformation and disappeared for three days. It was rumored that he had drowned, and Daulat Khan searched the river for three days, which shows that the ruler had a reverence for Nanak and valued his honesty and competence. Guru Nanak appeared after three days and declared himself neither a Hindu nor a Muslim; he said he had adopted God’s way by drinking his amrit (nectar). **The first verse of Japji and Granth Sahib sums it up:

Ik Onkar, sat nam, karaa ourkh, nirbhau, nirvair
Akal murat ajooni, saibhang, Gurparsad

(God is one, True, Creator of human, Fearless (or not to be feared), Un-vengeful, Formless, Multi-dimensional and Blessing Guru)

He quit his job and left for Tilla Gorakhnath. The Nawab owed him Rs. 847 in back salaries-a very big amount at that time-which Guru Nanak gave to his in-laws and bought some land to make arrangements for provisions of his family while he was gone.

After having discussions at Gorkhnath Tilla, about Advaita Vedanta (unity of God), Guru Nanak accompanied by his devotee, Bhai Mardana, a Mulsim merasi (keeper of inheretence) moved to Nanak Mata Sahib, a place in UP where he spent ten years in meditation and exploring the various dimensions of a new way of life.

Guru Nanak made three long distance * udasis *(travels), first towards East India, then to South India and then towards the Arabian Peninsula (Baghdad, Mecca, and Medina). There is still a Gurdwara in Baghdad of that period though it is in need of repair. His fourth shorter travel to Kashmir, Ladakh and Tibet is also mentioned by historians. Accompanied by Bhai Mardana who composed his verses in different ragas Guru Nanak route of travel indicates that he went to all major places of scholarship of all religions, specifically the ones known for Advaita Vedanta.

Guru Nanak negated existing organized religions and even jogis:

k?d? k??u boli malu kh?e / br?hma?u n?vai ji? gh?e /

jog? jugati na j??ai a?dhu / t?ne oj??e k? ba?dhu /

The Q?zi tells lies and eats filth.

The Brahman kills and then takes cleansing baths.

The Yog? is blind and does not know the Way.

All three have devised their [own] destruction

**
Upheaval of Guru Nanak’s Times**

Guru Nanak lived in a time when society was going through a tremendous upheaval: the old order had degenerated but was trying to keep its stranglehold against the news. On political level, during his time, Syed dynasty had been replaced by the Lodhis who were eventually destroyed by Babur. In Babur Bani Guru Nanak describes the conditions of his times and the destruction Babur brought:

p?p k? ja?n? lai k?bulahu dh?i?, jor? ma?gai d?nu ve l?lo /

saramu dharamu dui chapi khaloai, k??u firai pardh?nu ve l?lo /

k?j?? b?ma?? k? gal khak?, agadu pa?ai sait?nu ve l?lo /

musalm?n?? pa?ah kateb?, kasat mahi karahi khud?i ve l?lo /

j?ti san?ti hori hindu??i?, ehi bh? lekhai l?i ve l?lo /

kh?n ke sohile g?v?ahi n?nak, ratu k? ku?gu p?i ve l?lo /

sahib ke gu? n?naku g?vai m?s pur? vici ?khu masol? /

O Lalo, bringing the marriage party of sin, ** invaded from K?bul, demanding our land as his wedding gift.

Modesty and dharma have vanished, while falsehood stands tall like a chieftain.

The q?z?s and the Brahmans have lost their function; now the Satan conducts the marriage rite.

The Muslim women read the Qur’?n, and in despair they cry out “Khud?.”

The low castes and the Hindu women are subject to the same writ.

O N?nak, the wedding songs of murder are sung and the saffron of blood is sprinkled.

Singing the praises of God, N?nak narrates this account in the city of corpses

In such condition Guru Nanak asks the fundamental question in Japji, his first writing-how can one live an authentic life in times of lies? He condemns the clergy as parasites who have no honor:

gi?n vih??? g?vai g?t// bhuke mull?? ghare mas?ti//

makht? hoe kai ka?n pa??e// fakaru kare hour j?ti gav?e//

guru p?ru sad?e ma?ga? j?e// t? kai m?li na lag?ai p?e//

gh?li kh?e kichu hathahu dei// n?nak r?hu pach??ahi sei//

One who lacks wisdom, sings [dharmic] songs.

The hungry mullah turns his home into a mosque.

The unemployed [yog?] has pierced his ears.

He lives in poverty and gives up his honor.

Another calls himself gur? and p?r, yet he goes around begging.

Never touch the feet of such a person.

One who eats the fruits of his hard work, O N?nak, that person knows the Way.

Guru Nanak addressed all the issues of his time, raising his voice against economic exploitation and showing that exploitation of human beings is built into the very productive process of his society. He was against parasitism and against idlers and called upon everyone to live a productive life while contributing to society with his/her labour and sharing the fruit of this labour in common-Kirat Karo Vand Ke Chhako (Do your work and distribute it equitably).

Guru Nanak condemned the caste system and opposed the monopoly of knowledge and god claimed by Brahmins and Mullahs. He preached radical gender equality and was against political oppression as well. While much of the discourse surrounding women during this period is misogynist, Guru Nanak makes a very different statement concerning them:

bha?di ja?m?ai bha?di ni?m?ai bha?di ma?ga? v??hu //

bha?dahu hovai dosat? bha?dahu calai r?hu //

bha?du mu? bha?du bh?l?ai bha?di hovai badh?nu //

so kiou ma?d? ?kh?ai jitu ja?mahi r?j?n //

**From woman, man is born. Within woman, man is conceived. To woman, he is engaged and married.

He befriends a woman, and through the woman new generations arise.

If a woman dies, he seeks another. To women he is bound.

Why call her bad? From her kings are born?
**
B?b? N?nak’s concern with the marginalized and oppressed elements of society is captured best by the following shabad. He calls them n?c? a?d?r n?c, the oppressed of the oppressed:

n?c? a?dari n?c j?ti, n?c? h? ati n?cu//

n?nak tin kai sa?gi s?thi, va?i? siu ki? r?s//

jithai n?c sam?l?ani, tithai nadari ter? bakhs?s//

Those who are lowest of the low class, the very lowest of the low;

N?nak seeks the company of those, for what benefit can be derived from imitating the high classes?

The place where the lowly are cared for, it is only there your merciful glance and grace exist.

**Guru Nanak wanted to create a humanistic society with enlightenment and productive labor as its basis. For him there was no Hindu or Mussalman, only Insaan or human being, a manifestation of the divine. One does not have to go to a temple, mosque, jungle, Banares or Badrinath to achieve salvation or Mukti. Instead, he preached:
**
Koi Bole Ram Ram Koi Khudaye

Koi Seve Gosainya Koi Ramaye

Koi Nahve Teerth Koi Hajj Jawe

Koi Ohrde Neel Koi Saffed
**
Different than Sufis / Bhaghats**

Guru Nanak was different from other Sufi-Bhaghat thinkers because of his exposure to the socio-economic system. Being a son of a Patwari he had first-hand experience of the entire land revenue system and socio-economic relations of the peasantry, especially under the new convert Muslim feudal. When he moved to Sultanpur with his sister’s family he must have learned from his brother-in-law who was a steward of Daulat Khan Lodhi. Then he himself managed the financial affairs of Daulat Khan who was practically ruling Punjab from Sultanpur. Therefore, one can see that he had experienced all the power tiers from a patwari to being a finance minister of the ruler. In addition, he was married at age 16 and lived with his wife for a decade and a half. So he had run a household himself and tasted the pains of the common person. He abandoned domestic life after such a long experience at the age of 33, while most other Sufis went directly from madrassas to assume their positions of spiritual leadership.

Guru Nanak had a complete comprehension of the entire system and provided direct commentaries on historical developments, including analyses and prescriptions. But alas, like all the initiators of great belief systems-Sikhism is an organized religion in every sense now-his perceptions were turned into the very rituals against which he had rebelled and undertaken a long and tedious journey of life. Guru Nanak’s appreciation would be much greater if he were taken as an independent poet, philosopher and analyst, and not merely as the founder of a particular religion.

As the article says, Guru preached harmony between humans and for him there was no Hindu no Muslim (his first lessons).

What happened in history that made Muslims and Sikhs (Followers of Guru) rival to each other? The rivalary that was depicted during Indo-Pak partitian and afterwards?**

[queer]

Re: Muslim- Sikh Rivalry

not so much on topic, but if anyone sikh is replying, could they also talk a bit about how different sikhism today is from what guru nanak's vision? i understand it got militarized under later gurus due to political rivalry with the mughals.

[muqawwee123]

Re: Muslim- Sikh Rivalry

To add to queer's question, what were the political differences between Sikh Gurus and Mughals? Wer these differences due to religious matters?

[DaffyDuck]

Re: Muslim- Sikh Rivalry

Apparently, all leaders of every religion asked for peaceful relations between the religions, wonder why that was never considered by the followers?

[Southie]

Re: Muslim- Sikh Rivalry

Maybe the young generation can change that!

[muqawwee123]

Re: Muslim- Sikh Rivalry

@DaffyDuck

Apparently, all leaders of every religion asked for peaceful relations between the religions, wonder why that was never considered by the followers?

@Southie

Maybe the young generation can change that!

If there is a will, there is a way.

The young generation should find out, what went wrong in history to determine future route.

When all the religions preach harmony, why followers of the religions negate basic teachings? Probably, the reason behind this to exploit religion for ones personal benefits.

[the_kaur]

Re: Muslim- Sikh Rivalry

@queer

not so much on topic, but if anyone sikh is replying, could they also talk a bit about how different sikhism today is from what guru nanak's vision? i understand it got militarized under later gurus due to political rivalry with the mughals.

Guru Nanak's teaching is part of Adi Granth of GuruGranthSahib, Is your question with reference to Khalistan movement and Canadian Sikh nationalism??

@muqawwee123

To add to queer's question, what were the political differences between Sikh Gurus and Mughals? Wer these differences due to religious matters?

They underlying tone was always of political difference and personal difference, religion was used as cause to justify the means of fighting with each other. AKbar followed policy of Sulh-i-kul, giving space to every religious thought, akbar was so impressed by third sikh guru AmarDas that he gave jagirs of surrounding village to her daughter. the foundation stone was laid by Hazrat Mian Mir of Lahore, a sufu saint. The political rivalry started during the reign of emperor Jahangir. Jahangir was unhappy of Guru Arjan dev support to prince Khasrau. Many muslim Ulema notebly, Sheikh Ahmed Sarhindi of Naqshbandi sect saw Guru ArjanDev as threat as many muslims also converted into Sikhi, Jahangir didn't like this part but his enmity was mostely due to political reason than due to any theological reason on the nature of god.

[muqawwee123]

Re: Muslim- Sikh Rivalry

But on what issues Guru Arjun was supporting Khasrau? Was that succession war between Khasrau and his father Jehangir? I think Jehangir's region was the period when christian missionaries started their work and that lead to entry of East India company on scene.

What progress was made towards Sikh-Muslim relationship during Shahjahan and the controversial Aurangzeb?

[the_kaur]

Re: Muslim- Sikh Rivalry

But on what issues Guru Arjun was supporting Khasrau? Was that succession war between Khasrau and his father Jehangir? I think Jehangir's region was the period when christian missionaries started their work and that lead to entry of East India company on scene.

What progress was made towards Sikh-Muslim relationship during Shahjahan and the controversial Aurangzeb?

It was more due to confusion and careful planning of opposite camp. Khasrau went to Guru Arjan and asked for his blessing, after the death of Akbar, Sheikh Ahmed Sirhindi convinced emperor that Guru is allied with Khasrau against Jahangir, there was another Hindu whose daughter's matrimonial alliance to guru's son hargobind was rejected by Guru. Jahangir ordered his capture along with Prince Khasrau, Khasrau was blinded and Guru Arjan was tortured, Jahangir mention Guru as some Hindu Sadhu, Seeing his torture, Sufi Pir Mian Mir was so much enraged that he was to destroy entire lahore when guru asked him not to do so, as all was what god willed it to be.

All above fact can be disputed as I have heard this story from one sided sikh folklore, hence neutrality of it can be disputed. Sikh-Muslim relation always remain good, later struggle was between Sikhs and Mughals.

[queer]

Re: Muslim- Sikh Rivalry

Guru Nanak's teaching is part of Adi Granth of GuruGranthSahib, Is your question with reference to Khalistan movement and Canadian Sikh nationalism??

no i was wondering more about how the first generation of sikhs would have been different from the ones after all the gurus.

[the_kaur]

Re: Muslim- Sikh Rivalry

no i was wondering more about how the first generation of sikhs would have been different from the ones after all the gurus.

Sikhi developed from a social reforming movement to a full fledged religion, then a militaristic kingdom. During Guru's time Mughal central system and administration was still intact and was more formidably challenged by the rising Marathas, who toppled the mughal rule in India and increased there reach till Attock. Sikhi in the mean time was reforming into much larger militant organization with imperialistic designs of her own. Even the third battle of Panipat had Sikh soldiers of Patiala on the side of Peshwas. Later the sikh misls developed and independent landlord finally converting into Sikh state under Ranjeet Singh.

GuruGrnathsahib was awarded the status of eternal guru, a source of direction for sikhs but all above changes to this day in sikh lifestyle were gradual and over a big period of time

[muqawwee123]

Re: Muslim- Sikh Rivalry

So what were the main incidents that transformed Sikhi from a reforming movement to militaristic kingdom. Was that a reaction of oppressed community?

[the_kaur]

Re: Muslim- Sikh Rivalry

So what were the main incidents that transformed Sikhi from a reforming movement to militaristic kingdom. Was that a reaction of oppressed community?

During the mughal rule, no community was oppressed socially till the time of Auranzeb. The sant-sipahis were maintained since the time of Guru ArjanDev, fifth guru of sikhs but there was no direct confrontation with the mughal army. Though Dara shikoh also sought blessing of Guru Har rai, there was no involvement of Sikhs in mughals succession struggle ever.
Sant-siphi turned into Khalsa army during the time of Tenth guru, Guru GobindSingh, Kashmiri Pandits approached his father Guru Tegh Bahadur and asked for his protection from mughal governor wazir khan who is forcibly trying to convert Kashmiri Pandits to Islam, Guru went to see aurangzeb and wasn't able to convince him instead Aurangzeb asked him to convert to Islam, not abiding this he was martyred by him, thus life long struggle between Guru Gobind singh and Mughals started.

[muqawwee123]

Re: Muslim- Sikh Rivalry

During the mughal rule, no community was oppressed socially till the time of Auranzeb. The sant-sipahis were maintained since the time of Guru ArjanDev, fifth guru of sikhs but there was no direct confrontation with the mughal army. Though Dara shikoh also sought blessing of Guru Har rai, there was no involvement of Sikhs in mughals succession struggle ever. Sant-siphi turned into Khalsa army during the time of Tenth guru, Guru GobindSingh, Kashmiri Pandits approached his father Guru Tegh Bahadur and asked for his protection from mughal governor wazir khan who is forcibly trying to convert Kashmiri Pandits to Islam, Guru went to see aurangzeb and wasn't able to convince him instead Aurangzeb asked him to convert to Islam, not abiding this he was martyred by him, thus life long struggle between Guru Gobind singh and Mughals started.

So before Aurangzeb there was no conflict between Mughals & Sikh.

I came through this piece of information from a website containing information about Sikh and to me that is some what against general conception as it presents a new bigot portrayal of Shah Jahan.

[QUOTE]
Shah Jahan ascended the throne of India on the 6th February, 1628 A.D. (after battle with his brothers for throne). After becoming king he issued a proclamation, "preaching of any religion except Islam is banned. Temples constructed in the last few years be demolished and no new ones be constructed." In accordance with this proclamation, the step-well at Lahore was filled up and a mosque constructed at the site. This happening alerted the Sikhs to be prepared to defend Amritsar.

One day a squad of Sikhs, while hunting reached near Lahore where the royal family was also hunting. The Sikhs set their hawk in pursuit of a quarry. The royal hunters also released their hawk from the other side. The hawk of the Sikhs caught the prey and brought it to them. The royal hawk in pursuit of the prey also came to the Sikhs. The Sikhs caught the royal Hawk. When the royal hunters came and demanded their hawk, the Sikhs refused. On return, the royal hunters told Kulij Khan, the governor of Lahore , to chastise the Sikhs, he despatched General Mukhlis Khan with an army of Seven thousand to attack Amritsar.

On the 15th May, 1628 A.D., when the Guru heard of the arrival of the royal army, he ordered his generals to take up positions. The marriage of Bibi Viro, the daughter of the Guru, had been fixed for the third day and the marriage party was coming to Amritsar. The guru sent the holy granth and the family to village Chabhal and sent a message to the bridal procession to reach there.

The Sikhs and the royal Army of Mughals clashed near Pipli Sahib. The braves from both sides began to show their skills. This was the first battle on Punjab's soil in which there was no involvement of wealth, land or worldly thing. The Sikhs had only come forward to fight the excesses of the rulers not caring for their lives for the sake of their freedom and honour. When the Guru reached Lohgarh fort, he ordered Sikhs to fire the stone-cannon. That cannon had been made by Mohri, a carpenter of Khemkaran, from a dried tree. When the army started to retreat due to the rain of stones from the fort., Mukhlis Khan challenged, "You are the sons of brave men and there is only a band of fakirs (ascetics) on the other side." Out of the shame, the royal family kept on fighting till dusk.

The next day, in the first attack, Painde Khan came out of the fort and made short work of Didar Ali, Mukhlis Khan's companion. The Guru after defending three blows from Mukhlis Khan's sword, inflicted such a blow on him with his double edged sword that pierced his shield and split him into two. Seeing the end of their leaders, the royal army fled. After the cremation of the Sikhs who attained martyrdom in the battle, the Guru took the Sikhs with him and reached Chabhal by the fall of night.

[/QUOTE]

[muqawwee123]

Re: Muslim- Sikh Rivalry

Zafarnama - The letter written by Guru Gobina Ji to Aurangzeb give hints about the issues between Mughals and Sikhs

Zafarnama means the Notification of Victory and is the name given to the letter sent by the tenth Sikh Guru, Guru Gobind Singh Ji in 1705 to the Mughal Emperor of India, Aurangzeb. The letter is written in Persian verse and was sent from Dina through two Sikhs, Bhai Daya Singh and Bhai Dharam Singh. It was intentionally not entrusted to the Emperor’s messengers because of the nature of its contents and because Guru Ji wanted to know the Emperors immediate reaction on reading it, from his Sikhs.

Of the 111 verses, the maximum numbers of 34 verses are to praise God; 32 deal with Aurangzebs invitation for the Guru to meet him and the Guru’s refusal to meet the Emperor - instead the Guru asks Aurangzeb to visit him; 24 verses detail the events in the Battle of Chamkaur, which took place on 22 December 1704; 15 verses reprove Aurangzeb for breaking promise given by him and by his agents to the Guru; In verses 78 and 79, Guru Ji had also warned Aurangzeb about the resolve of the Khalsa not to rest till his evil empire is destroyed and 6 verses praise Aurangzeb.

Although Bhai Daya Singh and Bhai Dharam Singh travelled with great speed they could not get an early audience with the emperor. They stayed at the house of Bhai Jetha Ji. It was some months before the Sikhs met with the Emperor. Guru Ji had instructed Bhai Daya Singh to speak boldly and fearlessly before Aurangzeb when handing him the letter; this he did. The Emperor read the letter and felt that the Guru was a highly intelligent, truthful and fearless warrior. He was nearly 91 years of age and his body started to tremble from feelings of remorse and regret at what he had done in his life time. Again he put pen to paper and wrote a letter to Guru Ji stating his inability to come to the north and requesting that Guru Ji meet him in Ahmadnagar at his earliest convenience. The letter was sent through royal messengers.

How did the Zafarnama, in its present form, reach us? Original letter written in the hand of Guru Ji in not available. However it is said that a copy of Zafarnama, written in the hand of Guru Ji, was found with the Mahant of Patna Sahib in 1890 and one Babu Jagan Nath made a copy; this copy was somehow misplaced by him. Since Babu Jagan Nath was himself a scholar in Persian language, he could reproduce it from his memory and got it printed in Nagri Parcharni Patrika in Benaras. He is also believed to have sent a copy to Sardar Umrao Singh Shergill in Amritsar who is said to have given it to Khalsa college and which in turn reproduced in Makhz-e Twarikh Sikhan. In Punjab newspapers, it first appeared in the Khalsa Samachar of 16 July 1942. Then in 1944, Sardar Kapur Singh ICS published it in Urdu Ajit of Lahore under the heading “Fatehnama”. It is quite possible that in the process of translations and publications of Zafarnama at different stages, some verses were not reproduced correctly and what we have today is not the original Zafarnama of Guru Ji in its entirety. The abrupt end of Zafarnama also indicates that it is not complete and that some verses have been left out. Objections raised by some scholars on the authenticity of a few verses may be viewed in this context.

[the_kaur]

Re: Muslim- Sikh Rivalry

So before Aurangzeb there was no conflict between Mughals & Sikh.

I came through this piece of information from a website containing information about Sikh and to me that is some what against general conception as it presents a new bigot portrayal of Shah Jahan.

Before the Khalsa army was formed under Guru Gobind's declaration both Jahangir and Shajahan maintained them as Hindus, secondly these were low level military skirmishes, where as Guru Gobind Singh's declaration was open rebellion like Raaj Karega Khalsa. Mughals as a king rightly took as local rebellion attached to law and order problem initially, hence Aurangzeb sent Rajput King to escort Guru Tegh Bahadur to the royal court. It was Aurangzeb action that made a potential rebellion into a political struggle between the two warring faction, secondly Hindu pahadi rajputs of Himachal also sided with Mughals as they were afraid of Guru's popularity in the states, in all the struggle Mughal army under various pathan commanders was supported by Pahadi rajput army as well. Shajahan was not intolerant but he was opposed to the rebellion. the incident involving hawk is a low level skirmish where as Guru Gobind's rebellion had larger political implications.

[muqawwee123]

Re: Muslim- Sikh Rivalry

Apart from Mughals, Sikhs - Pathan conflict is much hilighted (also some members probably Ninja referred that in another thread). Whether the conflict between Sikh-Pathan traceable to Mughal era or later Nadir Shah and Abdali's raids were behind this?

[the_kaur]

Re: Muslim- Sikh Rivalry

@muqawwee123

Apart from Mughals, Sikhs - Pathan conflict is much hilighted (also some members probably Ninja referred that in another thread). Whether the conflict between Sikh-Pathan traceable to Mughal era or later Nadir Shah and Abdali's raids were behind this?

Pathan-Sikh conflict was very natural, though it had historical roots, Sikhs attacked retreating Ahmed Shah Abdali and rescued Maratha woman, then enraged Abdali attacked golden temple and threw dead bodies of Hindus, sikhs and muslims in the AmritSarovar(water body around golden temple)
The Pashtoon-Sikh rivalry was directly due to expansionist nature of Ranjeet Singh's empire, Sikh rose to the prominence when Mughals weakened, Pashtoon were the only formidable challenge that Sikhs had. And rivalry was natural, If pashtoon had expansionist thought they would have clashed with Sikhs, it would have occurred anyway. And later that became the rivalry between two religion and further developed as a rivalry between two ethnicity. Though Sikhs are the probably only one who subdued them comprehensively. General Hari Singh Nalwa held control till the modern day Durand line, his method of burning the entire village was cruel enough to fill fear in the heart of Pashtoons. And he found that best way to deal with pashtoon is to keep them in Afghanistan and not allowing them to enter this side of border.

[muqawwee123]

Re: Muslim- Sikh Rivalry

Isn't it strange that Pashtoons didn't change name of Pakistani city 'Hari Pur' named after 'Hari Singh Nawla' considering his acts against them, when we changed names of many cities like lyallpur (Faisalabad), Montgomery (Sahiwal) and even roads and streets of Karachi.

[the_kaur]

Re: Muslim- Sikh Rivalry

@muqawwee123

Isn’t it strange that Pashtoons didn’t change name of Pakistani city ‘Hari Pur’ named after ‘Hari Singh Nawla’ considering his acts against them, when we changed names of many cities like lyallpur (Faisalabad), Montgomery (Sahiwal) and even roads and streets of Karachi.

May be it struck the legend, after all he was cruel, even in the Indian Punjab we have a big cantonment city called Pathankot,my birth place as well:), even though it is not having a single Pathan, before partition it was Punjabi pashtoon dominated city. even Rawalpindi means Pind of Rawal, Rawal is name of bhagwan Shiv, Pur is gererally hindu city name like abad is muslim and we have purs on pakistani sides and abads in Indian side. However tragic, it is part of our heritage. :indiaflag: