Introduction:

Abdul Ghaffur, also known as saidu baba, was born in the Shamozai region of upper Swat in the hamlet
of Jabri in 1794.1 Abdul Ghaffur, also known as saidu baba, was born in the Shamozai region of upper
Swat in the hamlet of Jabri in 1794. 2 Young Abdul Ghafoor learned the basics of his craft from his
parents. When he was ready to further his studies, he traveled to Mardan, then known as Gujar Garhi,
where he began studying under the tutelage of the renowned scholar Maulana Abdul Hakim. Ziaraat Kaka
Saahib, also known as Nowshehra and Chamkaani, was his home for a while. He stayed in Torder for a
while and became close with Mulana Mohammad Shuaib. He went into religious seclusion in the hamlet
of Baikai, on the Indus River, in 1876 A.D. and stayed there for 12 years. 3 He first visited Namal in 1828,
and then Salim Khan. The locals gave him the name "Akhund" (meaning "loyal") because of his
reliability. Forty years later, in 1845, he returned to Saidu Sharif to begin his religious mission. He
participated in the Ambela War of 1863 and had a significant impact on the outcome of the conflict and
the subsequent treaty with the British. It has been contended that the British fought with the Chiefs of
Buner—Asim Khan Ashaazai, Ahmad Khan Suzaai, Ajaab Khan, and Zaaidullah Khan—against the
Mujahideen in this conflict. Abaad Shahpuri claims that the Akhund of Swat agrees to this idea and
abandons Ambela in favor of the Buner valley with his followers. That the Akhund essentially stopped
fighting the British because of this move is a point of contention. 4

When he set his mind to anything, Saidu Baba was a guy who would not be easily deterred. The "Jihad"
mentality buried him. As Amir-i-Kabal Dost Mohammad Khan's request in 1835, he led an army into
battle against the Sikhs. His expertise and unwavering loyalty made him a hero not just in British India,
but later in Afghanistan and Iraq. Though he had millions of Mureeds worldwide, just a thousand of them
lived in Iraq, Mosel, and the surrounding districts. The first government in Swat's history was established
thanks to his preaching and general reform. As a watershed moment, the introduction of administration to
the formerly unruly Swat tribes will be remembered for decades. He passed away in 1877 and was laid to
rest at Saidu Sharif.5

Background & Education:

Abdul Ghaffor the Akhund of swat now known as Saidu Baba of the saidu Shrif, was born at Jabrai in
Upper Swat, about the year 1794.6 His early work have enough money kind time for negotiation and after
some time Saidu Baba was quickly Famous between his own people as a moderate, caring young man
with a natural weakness for a retire and religious life. “Man who show the way is linked of him that for
years he drink only the milk of a single buffalo which he always led to region, joined with a rope to put
off it scratch on the crops of others rather than drink that of the rest of the direct which scratch on
criminal proof.”7 He made the decision to devote his life to religion when he was eighteen. He uprooted

1
H. W. Bellew, “A General Report on the Yusufzais” (Lahore: the Government press, 1804),102.
2
Fredrik Barth,” The Last Wali of Swat”(New York: Columbia University Press,1985),14.
3
Fakhr-ul-Islam, “Swat State during 1849-1969: A Historical Perspective”, Pakistan Journal of History and Culture
Vol. XXXV, No. I (2014):103.
4
Fakhr-ul-Islam, “Swat State during 1849-1969: A Historical Perspective”, Pakistan Journal of History and Culture
Vol. XXXV, No. I (2014):103.
5
Fakhr-ul-Islam, “Swat State during 1849-1969: A Historical Perspective”, Pakistan Journal of History and Culture
Vol. XXXV, No. I (2014):104.
6
H. W. Bellew, “A General Report on the Yusufzais”(Lahore: the Government prees, 1804),102.
7
H. W. Bellew, “A General Report on the Yusufzais”(Lahore: the Government prees, 1804),104.
his life and traveled to the little town of Barngolah, where he met a Sufi and became his murid, or
disciple. The Sufi taught him the fundamentals of the faith as well as how to read and write. Later, after
gaining experience as a student and acquiring religious wisdom and understanding, he traveled to Gujar
garhi. Some time later, he traveled to Sawabi District, where he embraced the Naqash bandiyah order and
became the murid of Sahibzadah Muahmmad Shwaib, the most prominent Sufi in the region at the time. 8

At the age of twenty, he moved away from gujjar garhi and into a remote location on the Indus River's
bank, not far from the Hundd neighborhood of Baiki. In this isolated spot beside the river, he constructed
a zoz khan and lived there for a whole twelve years. It is reported that throughout this time, he subsisted
only on Shamukha, the seed of a wild grass, and water. It is reported that this grain is now his primary
source of nutrition, while buffalo milk is used to replenish the water supply. His sainthood is traced back
to the time he spent as a hermit in Baika, and he is still revered as "The Hermit of Baika" even in remote
corners of Iran. Eventually, people from all around started taking note of his blessedness and sanctity, and
he was given the name Akhund. After leaving Baika Abdul Ghaffur, he went on to settle in a Ziarat in the
town of Ghulaman. From there, he moved on to the village of Salim Khan, where he attracted a sizable
following and, rumor has it, performed a miracle that earned him the title of Buzurg in addition to
Akhund, which he had already held for some time.9

At 1835, while we were in salimkhan village, Amir Dost Muhammad Khan asked for Ghazi and his
disciples, together with the saidu baba, to help him fight the Sikhs. He brought with him to the Amir Dost
Khan a large group of vociferous but unarmed believers. Near Barrah, he merged with the Amir dost. The
Sikhs prevailed despite the presence of Saidu baba, and he and his remaining followers fled to Bajour.
These, too, eventually left him alone, and he resumed his earlier nomadic lifestyle, settling down in
Kaldara in the Ranizai highlands after finding friendly refuge there. 10

When Saidu baba settled in saidu sharif he married a woman named Naikbikhail dicision of the akozai
clan of Yusafzai. He had two son.11

Sayed Akbar shah ruler of swat and saidu baba:

Saidu baba in the Yusufzais tribe in Swat, he attract thousands of follower and his house became a centre
of learning of religious activities. due to his wisdom and holiness, people usually meet with him not only
for help in religious matters but also in political affairs. In 1849, when the British East India Company
captures Punjab and Peshawar the people of Swat feel that the east india company capture swat. 12

Abdul Ghaffur is now called Saidu baba by the people had many followers and murids and exercise great
influence. And people used to tell him that they wanted peace and justice. “You will not become our
Ruler, because we cannot follow your strict religious principles. But we can requested to you please find
us a Ruler” He answered: “It is very difficult here, because if I chose a ruler from one tribe, another tribe
will be angry. And if he is from one faction, the other faction will not accept it. 13 So in 1849 Saidu baba
8
Ibid,103.
9
H. W. Bellew, “A General Report on the Yusufzais”(Lahore: the
Government prees, 1804),104-105.
10
Ibid,105.
11
Ibid,106.
12
HIMAYATULLAH YAQUB and MUHAMMAD ADNAN,” MULLAS, BABAS AND THE FORMATION OF SWAT STATE:
UNDERSTANDING THE STRUGGLE OF SANDAKAI BABA”, J.P.H.S. , Vol. LXIX, No. 3(not mention): 78-79.
13
Fredrik Barth,” The Last Wali of Swat” (New York: Columbia University Press,1985),14.
and other tribes of Buner, Dir and swat people set together and decided to choice ruler. All tribes are
agreed to choice Saidu baba as a ruler but he refused. Then he suggest the name of the Sayyid, a
successor of Pir Baba his name is Sayyid Akbar Shah who was choisen as the first ruler of the swat.
Sayed Akbar rule on swat from 1849 to 11 may 1857. 14 Because Akbar shah was belong to the Sayyid
family he was never identified with a particular tribe or a particular locality and he was personally very
religious and a very kind man. So Akbar shah became the ruler of the tribes of swat. 15

For the administration of the swat state he brings in people from his region where he lived before the
ruler of swat and they did not work well and did not follow the instruction of the Akbar shah. Saidu baba
many time appeal him about the worker but Sayyid Akbar Shah would not listen. when Akbar shah died
his son wanted to be the next ruler of the swat but Saidu Baba did not want to support him and told him
that the people of swat decided their next ruler. The people of swat was not agreed to accept him as the
next ruler.16 After the death of the Akba shah Saidu baba wished that his son Abdul Hanan became the
next ruler of swat but he did not do this.17

Battle of Ambella:

In the Nort West frontier of India history the bettale of mbella famous because for two reasons. First, in
this war the British army faced hard conflict from different Pukhtun tribes and second is the participtation
of the Saidu baba . Without the participation of Saidu baba in Ambella war, it is possible that it had a
different history and it is also possible that Ambella war was not famous like it is and like other wars
Ambella war also short history and only local people know about it. 18

It was the first time when the British and the tribs of Swat face each other at Ambella in 1863. In Ambella
fight, British came for demolish the base of Sayed Ahmad Shaheed Barelvi followers in Malka, an
isolated mountainous area of Buner. The British force unsuccessful to interrupt in the mountainous area
but succeeded through diplomacy. A treaty was done between the british force and the tribes of swat. 19

 Background:

In the sequence of the famous revolt of 1857 the East India Company faced some trouble in the North
West region of India. In Nowshera some group of the 55th local army showed opposition and some of
them run away to Mardan fort and from there to the nearby hills. They were followed 120 of them were
killed three to four hundred were injured and one hundred and fifty were captured. 20

Battles of the Ambella War took place at Buner's Ambela pass in the months of October and November,
1863. After the battle of Balakot in 1831, this was the most famous and significant conflict between
14
Fakhr-ul-Islam, “Swat State during 1849-1969: A Historical Perspective”, Pakistan Journal of History and Culture
Vol. XXXV, No. I (2014):104-105.
15
Fredrik Barth,” The Last Wali of Swat”(New York: Columbia University Press,1985),15.
16
Fredrik Barth,” The Last Wali of Swat”(New York: Columbia University Press,1985),15.
17
HIMAYATULLAH YAQUB and MUHAMMAD ADNAN,” MULLAS, BABAS AND THE FORMATION OF SWAT STATE:
UNDERSTANDING THE STRUGGLE OF SANDAKAI BABA”, J.P.H.S. , Vol. LXIX, No. 3(not mention):79.
18
Ishtiaq Ahmad, “The Akhund of Swat and Ambela Expedition: An Analysis of Competing Accounts”, Walailak
Journal of Social Science (May 5, 2021):1.
19
HIMAYATULLAH YAQUB and MUHAMMAD ADNAN,” MULLAS, BABAS AND THE FORMATION OF SWAT STATE:
UNDERSTANDING THE STRUGGLE OF SANDAKAI BABA”, J.P.H.S. , Vol. LXIX, No. 3(not mention):79.
20
Ishtiaq Ahmad, “The Akhund of Swat and Ambela Expedition: An Analysis of Competing Accounts”, Walailak
Journal of Social Science (May 5, 2021):3.
mujahidin and the British. After the battle of Mangal Thana, it was clear that the mujahideen would
continue to oppose British forces. It has been account that The Sayyids and Maulvi Abdullah were now
performing with their Hindustani followers in the bitterest spirit against the British Government. the
leaders of the colony visibly confirmed they were get on in resolute conflict to the infidel and join the
sacrifice of the faith. A letter to this effect was sent to the chief of Amb. 21

In July 1863 it was informed that the Sayids and the Mujahidin had recapture Sithanah. The Amb chief
was a British ally because he received threatening letters from the Mujahidin. British military was sent to
ensure Amb's safety after he aided them in their fight against the Utmanzi and Gadun tribes. On the
evening of September 3rd, 1863, Mujahidin assaulted the point camp at Topai, while the Hasanzi tribe
attacked the advance outpost in the Amb area around the middle of the month. After fending off another
assault, the Hasanzi halted the Amb advance to the boundary of the Black Mountains. Malvi Abdullah,
the Mujahidin's chief, was accused of encouraging the Hasanzi.22

 The Akhund and the Ambella Expedition:

During the lifetime of Saidu baba the British conquered the Sikhs and took the charge of Punjab and
Peshawar District.23 When the people of Buner know this they proclaim jihad against the British forces
and also invited the Saidu baba. Saidu baba on 14 October left alone for Ambela. By seeing that Saidu
baba left alon the people of Swat together him and on 26 October the Akhund along with 4000 men on
foot and 120 on horses with hundred principles reached Ambela. 24It was a great and unequal battle but no
one was winning in this battle and a agreement was made. But then British said “For our status you must
give permission to few people of our army to go to Malka and burn two or three houses and we promise
not to occupy it and go straight back again”. Saidu baba accepted that agreement and the British take by it
and never made another effort. It was very wise decision of the Saidu baba to make peace with British. 25

From 20 November 1863 the tribes had made no grave attack on the British force and on the other hand
political steering was also in development. Finally the Buner jargah reached at the British camp on the
afternoon of 10 December 1863 and stay there for the night. Almost all of the Buner powerful chiefs who
were in front of approved to the British government terms. On 11 December the jargah left the camp for
dialogue with the Saidu baba and other allies. The Akhund of swat did not agree to the agreement and
meanwhile a fresh group also joined the tribes. 26

 Result:

21
Waqar Ahmad and Ejaz Khan, “Mysticism, Religious Mobilization and Islamic Revivalism in British India: An
Assessment of Mujahideen Movement after 1831”, Journal of Indian college of cardiology:vol 2,Issue 2 (December
2019):77.
22
Ishtiaq Ahmad, “The Akhund of Swat and Ambela Expedition: An Analysis of Competing Accounts”, Walailak
Journal of Social Science(May 5, 2021):3.
23
Fredrik Barth,” The Last Wali of Swat” (New York: Columbia University Press,1985),15.
24
Ishtiaq Ahmad, “The Akhund of Swat and Ambela Expedition: An Analysis of Competing Accounts”, Walailak
Journal of Social Science (May 5, 2021):5.
25
Fredrik Barth,” The Last Wali of Swat” (New York: Columbia University Press,1985),15.

26
Ishtiaq Ahmad, “The Akhund of Swat and Ambela Expedition: An Analysis of Competing Accounts”, Walailak
Journal of Social Science (May 5, 2021):7.
After 16 December 1863 all tribes are going back to their home but the swati lakhkar tirbe was stayed
their. The Saidu baba tried to stop them and later in a jargah it was decided that the tribe who left Swati
lakhkar burn their houses. When the British came to know about this they offered a large amount of
money to Zaidullah Khan and attacked the Saidu baba lakhkar which was revolted. After this event the
Akhund discuss with Ghazan Khan along with and other khans and agreed to the agreement. 27

But in the book the last wali of swat the great grand son of the saidu baba said about the war of ambella
that “It was a great and unequal battle but none was win in this battle and a treaty was made. But then
British said “For our status you must give permission to few people of our army to go to Malka and burn
two or three houses and we promise not to occupy it and go straight back again”. Saidu baba accepted that
agreement”.28

Relation with British:

The plan of the Saidu baba towards the British was peacemaking. Even though for nearly forty years he
was the most prominent person in the swat vally he was not a extremist or violently anti British and for
most of his time as the important person in Swat his policy was to keep away from conflict with the
British. lthough the fact that the Saidu baba get great influence and respect, however his authority was not
supreme.29 The Akhund told the people of Swat and Buner and other independent state to behave towards
us as good neighbors and if they gave tough time to the colonial power to meet such demands as it force
make and to conform with such terms as knight be imposed. 30 Saidu baba criticize the doctrine of the
Mujahidin followers of Sayyid Ahmad Shahid Barelvi whom he has announcement to be Wahabis. 31

After the battle of the Ambella the person who allow the permission to the British troops that the british
trops went to Malka and burn house for the peace full purpose was Saidu baba. 32

Role in the formation of the swat state:

Saidu baba was the one of the most respected religious personality in the nineteenth century between the
Yousafzai in Swat. Saidu baba attracted thousands of disciples in the swat and near areas. His house
became a centre of learning of religious activities. Due to his wisdom and piety people usually looked up
to him not only for help in religious matters but also in political affairs. In 1849 when the British East
India Company occupied Peshawar, the people of Swat felt their independence threatened. 33

A number of tribes of Swat after confused talk mostly agreed to that swat need a ruler. At the idea of
Saidu Baba Sayed Akbar Shah was request from Sithana (Buner) and was appointed as the ruler of
Swat.34 After the death of Saidu baba his started the war against each other for the power and with the

27
Ishtiaq Ahmad, “The Akhund of Swat and Ambela Expedition: An Analysis of Competing Accounts”, Walailak
Journal of Social Science (May 5, 2021):10.
28
Fredrik Barth,” The Last Wali of Swat”(New York: Columbia University Press,1985),15.
29
SULTAN-I-ROME, “ABDUL GHAFFUR (AKHUND) SAIDU BABA OF SWAT: LIFE, CAREER AND ROLE”.
www.valleyswat.net
30
Akbar S. Ahmed, “Millennium and Charisma among Pathans: A critical essay in social anthropology” (London:
Routledge & Kegan Paul, 1976), 95.
31
H. W. Bellew, “A General Report on the Yusufzais”(Lahore: the Government prees, 1804),
32
Fredrik Barth,” The Last Wali of Swat”(New York: Columbia University Press,1985),15.
33
HIMAYATULLAH YAQUB and MUHAMMAD ADNAN,” MULLAS, BABAS AND THE FORMATION OF SWAT STATE:
UNDERSTANDING THE STRUGGLE OF SANDAKAI BABA”, J.P.H.S. , Vol. LXIX, No. 3(not mention): 78.
help of popular name of saidu baba his son abdul Khaliq take his seat and after the death of Adul Khaliq
his son, the grandson of the Saidu baba Mian abdul Wadud the first wali of Swat state. 35

Perimuridi line of saidu baba:

There are about 10 million people today who still believe in saidu baba from Swat and Dir all along the
Frontier to South Waziristan and in parts of Afghanistan and also in the Frontier Province in Bannu
District and in parts of the Panjab.36 Saidu baba concerned thousands of followers and his house became
a centre of learning of religious activities. Due to his wisdom and piety people usually looked up to him
not only for help in religious matters but also in political affairs. Many tribes came and request to saidu
baba that suggest a ruler for us. So Saidu baba suggested the name of Akber shah who ruled on swat. This
is the influence of the Saidu baba on the people that the person suggested by Saidu baba people became
him as ruler.37 As was ritual Akhund Abdul Ghaffur took on a number of murids who promise their
loyalty at the hand of Saidu baba and were belief with a social mission of enhancement and new life of
Islam. A very important to which the Saidu baba was said to have committed his life. A belief few murids
were chosen as khalifas whose services to their peer included those of engrave and of official
representatives. The khalifas was trusted enough to represent their peer authority and religious studies to
the place man in the peer lifetime and were hand over with taking further his teachings after his death. 38

Saidu baba still educated his murids the details of Sufi religious practice according to the vagueness and
strictness of Sufi tariqa. But he also aims to make the teachings of Islam general and easily reached. In its
new type Islam survive outside the limits of the Sufi dargah and the rigours of tariqa. Its powerful very
important was to connect the local Pakhtun populations in revivalist religious practice and de stress the
place of the holy place and the Sufi peer as mediate between man and God. 39

Ideology of Saidu baba:

Akhund Abdul Ghaffur had not simply influence the ideological turned of regional religious personalities
but express about the proxy of his murids as in the case of Hazrat Abdul Wahab who moved to Manki
Sharif after contribute in the Saidu baba 1862-63 jihad. 40

The Akhund told the people of Swat and Buner and other independent state to behave towards us as good
neighbors and if they gave tough time to the British power to meet such demands as it force make and to
conform with such terms as knight be forced. Saidu baba condemn the doctrine of the Mujahidin
followers of Sayyid Ahmad Shahid Barelvi whom he has proclamation to be Wahabis or heretics. 41

34
HIMAYATULLAH YAQUB and MUHAMMAD ADNAN,” MULLAS, BABAS AND THE FORMATION OF SWAT STATE:
UNDERSTANDING THE STRUGGLE OF SANDAKAI BABA”, J.P.H.S. , Vol. LXIX, No. 3(not mention): 79.
35
Fakhr-ul-Islam, “Swat State during 1849-1969: A Historical Perspective”, Pakistan Journal of History and Culture
(2014):105-106.
36
Fredrik Barth,” The Last Wali of Swat” (New York: Columbia University Press,1985),14.
37
HIMAYATULLAH YAQUB and MUHAMMAD ADNAN,” MULLAS, BABAS AND THE FORMATION OF SWAT STATE:
UNDERSTANDING THE STRUGGLE OF SANDAKAI BABA”, J.P.H.S., Vol. LXIX, No. 3(not mention):78-79.
38
Sana Haroon, “Frontier of Faith A History of Religious Mobilisation in the Pakhtun Tribal Areas c. 1890-1950”(New
York: Oxford university press,2011),40.
39
Sana haroon, “Frontier of Faith A History of Religious Mobilisation in the Pakhtun Tribal Areas c. 1890-1950”(New
York: Oxford university press,2011),41.
40
Sana Haroon, “Frontier of Faith A History of Religious Mobilisation in the Pakhtun Tribal Areas c. 1890-1950”(New
York: Oxford university press,2011),41.
Influence of saidu baba on swat state:

The Saidu baba local influence in no small part stemming from his friendship with Dost Muhammad
Khan and the great wealth he received after 1835 was instead of by and apply through his murids. Akbar
Badshah was the most clear example of this but the murid who came to great importance later was the
Iladda Mulla Najmud din who had served as a khalifa to Sayyid Ahmed barelvy. All of Saidu baba
muride brought their own pressure to their relationship with Akhund Abdul Ghaffur creating a intricate
that would control the Pakhtun Tribal Areas well into the twentieth century. 42

The sons of Saidu Baba apprehended vast influence and in the nineteenth century the elder of them was
also the attractive choice for ruling Swat. In the battle of the Ambella, When the people of Buner
proclaimed jihad against the British forces and also invited the Saidu baba who left alone for Ambella.
By seeing the Saidu baba the people of Swat connected him and on 26 October Saidu baba with 4000 men
on foot and 120 on horses with hundred principles reached Ambella. 43

Death:

In 1877 Saidu baba fell ill when his both son encamped in dir with their army and nes of th death of
Saidu baba reached.44

Conclusion:

Abdul Ghafoor known as Saidu baba play an important role in the History of the Swat. He was man who
had great influence on the people of the swat. Also when swat need a ruler he suggests the name of the
Akbar shah who rules on swat. Saidu baba had good relation with British power except when Saidu baba
participates in the Ambella expedition with its followers and made treaty with the British. Saidu baba had
great influence that people came to him for religious matter and the advice of the political affair. Saidu
baba creates political unity between the people of the swat. After his death his grandson Mian abdul
Wahdood and other fought for the power and Abdul Wahdood became the ruler of the swat state in 1917.
Saidu baba murids after his death known as the Khalifas and teach the lesson of the Saidu baba, also some
of them used saidu baba name for the control over the swat and other areas. Now days almost ten million
people belief in saidu baba and visit his tomb in saidu sharif village of Swat. People like saidu baba play
important role and gave people strong faith and belief that they are strong then other people.

41
Sultan-e-Room, “ABDUL GHAFFUR (AKHUND) SAIDU BABA OF SWAT: LIFE, CAREER AND ROLE”
www.valleyswat,net
42
Sana Haroon, “Frontier of Faith A History of Religious Mobilisation in the Pakhtun Tribal Areas c. 1890-1950”(New
York: Oxford university press,2011),42.
43
Ishtiaq Ahmad, “The Akhund of Swat and Ambela Expedition: An Analysis of Competing Accounts”, Walailak
Journal of Social Science (May 5, 2021):7.
44
Fakhr-ul-Islam, “Swat State during 1849-1969: A Historical Perspective”, Pakistan Journal of History and Culture
Vol. XXXV, No. I (2014):106.