by Sunaina Baloch
http://www.nowpublic.com/sunaina-baloch
In the late 19th century, when British authorities asked Baluch and Pushtuns how their civil cases should be decided, the Baluch replied: “Rawaj” (Baluch customary law); the Pushtun answered: “Sharia” (Islamic law).
There is an interesting story which exemplifies the Baluch approach to religion: “Once a Baluch was asked why he did not keep the fast of Ramzan(Ramadan). Replied the Baluch that he was excused, as his chief was keeping it for him. “What are you doing?” asked a practising Muslim about his evening prayers. He was answered: “Praying in the fear of God.” Rejoined the Baluch: “Come along to my hills where we don’t fear anybody.”
Religion has played an important role in the rise of some nations, while for others it was rejected as a basis of unity. The nationalists of Belgium and Ireland used religious matters as a basis for their separation from Holland and Britain respectively, and British India was divided into two state-nations in 1947 on religious grounds. On the other hand, the Arab nationalists opposed the religious Khilafat headed by Ottoman Turks. (the Khilafat was a religious and political institution that united the Millat – Muslim Community – under a political banner until 1918). Arab nationalism derives its force from common geography, history and culture rather than from religion. In 1971, the Muslims of Bangladesh rejected the two-nation theory of Jinnah, which was based on religion, and formed their own state.
The Baluch people differ from those of Punjab and Sind, and from the Muslims of India in their concept of a religious state. The Baluch regard reliogion has the individual’s private affair.
Befor the advent of Islam, it is believed that the majority of Baluch were Mazdaki and Zorostrians. Today the majority of the Baluch are of the Islamic faith and belong to the Sunni sect, which is predominant in the Muslim world. Their old war ballads, however, claim that the Baluch were followers of Caliph Ali, and were therefore originally followers of Shia Islam.
“We are servants of Hazrat Ali,
the true Imam of the Faith.”
According to tradition the Baluch joined Imam Hussain, against Caliph Yazid. After the murder of Hussain, the Baluch were expelled from Syria nd Iraq to Persia. Nothing is known about the causes of their conversion to Sunni Islam. When Iranians embraced Sunni Islam, the Baluch became Shias, and with the conversion of Iranians to Shia Islam we discover Baluch joining the opposite camp – Sunni Islam. In Western Baluchistan, Sunni Islam has played an important role in the development of Baluch nationalism, as the Shia branch of Islam in Iran as always had strained relations with the Baluch. The influence of the Sunni Muslim priest class increased with the Iranian occupation of Western Baluchistan in the 19th century. The Khanate of Baluchistan allied with the Sunni rulers of Turkey, Mughal India, and Afghanistan against Shia Iran. In the 18th century, Nasir Khan the Great took part in several campaigns against Iranians in favour of Sunni Afghans.
Besides the Sunni and Zikri Muslims, their had been and are several other religious minorities in the area, such as Hindus, Zoroastrians, Jews, and Ismailies Khojas.
Hindus have a friendly status in Baluch society, being leadres of Baloch economic life. In the history of the Khanate, the Finance Ministry was headed by a local Hindu, and their are examples of a Hindu serving as governor of a province. During the seige of Kalat (1839), Finance Minister Dewan Bucha Mull, a Hindu, sacrificed his life in the defence of Kalat, along with his master, Mir Mehrab Khan. The Hindu and other minorities always enjoyed the good will policy of secular Baluch society.
In 1947, when the Khanate became an independent sovereign state under the Khanate’s constitution, elections were held for the Lower House, Dar-ul-Awam. The Muslim Baluch population elected five Hindu memebers to the Lower House of the Khanate.
Contrary to the Baluch, the Afghans are orthodox Muslims. During the reign of Amir Abdur-Rahman, Amir of Kabul, the Kafirs (or Kalash tribe) were converted forceably to Islam and their country was renamed “Nuristan” (the land of light). The Persians did not tolerate Babis or Bahais and Sunnis. In the Indian subcontinent, Muslim rulers like Aurangzeb adopted a fanatic policy towards Hindus. During the independence movement in 1947, Hindus of Punjab, Sind and the North West Frontier Province were massacred by their Muslim neighbours. The Hindus inhabiting the Baluch regions, however, lived in peace and harmony and were protected in the border areas by the Baluch. For instance, when the Ghilzai Pashtuns attacked the Hindu villages in the Dera Ismail Khan District, it was the Baluch chief, Sardar Abdur-Rahman Khan, Bhani Kulachi (the chief of the Kolachi tribe) who declared them “Bahut”. Under the Baluch code of honour, Bahut is a person or persons who are given asylum by a Baluch and their protection is a sacred duty of the protector. Several families were saved from the pogroms and then eventually migrated to India in 1947 and 1948.
When the Pakistan government demanded “accession” of the Khanate in 1947-48, on the grounds of Islam being the common religion, this act was detested and rejected by the Parliament of the Khanate. Mir Ghaus Bakhsh Bizenjo voiced the Baluch opinion against the religious nationalism of Pakistan: “We are Muslims but it (this fact) did not mean (it is) necessary to lose our independence and to merge with other (nations) because of the Muslim (faith). If our accession into Pakistan is necessary, being Muslim, then Muslim states of Afghanistan and Iran should also merge with Pakistan.”
E. Oliver has pointed out that Baluch “has less of God in his head and less of the devil in his nature.” According to him, “The Afghan is a dangerous fanatic while the Baluch prefers to have his prayers said for him.”
There is an interesting story whish exemplifies the Baluch approach to religion: “Once a Baluch was asked why he did not keep the fast of Ramzan (Ramadan). Replied the Baluch that he was excused, as his chief was keeping it for him.” “What are you doing?” asked a practising Muslim about his evening prayers. He was answered: “Praying in the fear of God.” Rejoined the Baluch: “Come along to my hills where we don’t fear any body.” There is a Baluch proverb that “God will not favour a person who does not plunder and rob.”
These examples clearly show that the Baluch is completely different from his neighbours like the Pushtun and Punjabi. In the late 19th century, when British authorities asked Baluch and Pushtuns how their civil cases should be decided, the Baluch replied: “Rawaj” (Baluch customary law); the Pushtun answered: “Sharia” (Islamic Law).
In 1947, when the Indian subcontinent suffered under the effects of Muslim-Hindu riots, it was only the Baluch society where Hindu minorities remained untouched and lived in peace; the Baluch were not influenced by their neighbours. Throughout Baluch history, the Baluch people did not fight religious wars against India, with the exception of Nasir Khan the Great, and the factors behind the Baluch invasion of India under Nasir Khan the Great were more economic and political than religious.
Source: The Problem of Greater Balochistan, written by Innayatullah Baloch
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