Most people in the Sikh community must know about Deccan Sikhs, but there are still some who are not well acquainted with their role in Sikh history. Let’s deep dive into the role of Sikhs from the Deccan region.
Nanak Singh Nishter is the fourth generation descendant of one of Maharaja Ranjit Singh's army leaders, known as Risaldars. He learned about his family's history from childhood through stories passed down by his parents and elders. The position of Risaldar was hereditary, and Nanak's grandfather, Sardar Sohail Singh, also held this role.
To strengthen his knowledge, Nanak studied the works of historians and explored archives in Hyderabad and Nanded. He also looked into many unpublished manuscripts. These efforts helped him gain a deeper understanding of his family's legacy.
Who are Deccani Sikhs?
The word "Deccani" is sometimes used disrespectfully by certain Sikh groups, but wrongly so. It simply refers to Sikhs living in the region known as Deccan. The term "Deccan" means the direction South in the Urdu language. In the past, there were two cities named Hyderabad in the undivided Indian sub-continent. One was located in the western Sind province, and the other was in the southern Hyderabad province. They were referred to as Hyderabad Sind and Hyderabad Deccan, respectively. The city of Hyderabad was the capital of the former Nizam's dominion of Hyderabad.
The original inhabitants of this part of Hyderabad were known as Deccani. Therefore, Sikhs, Pathans, and other people who settled in this region were given the label "Deccani Sikhs," "Deccani Pathans," and so on. It was simply a way to identify the geographical background of these people who had moved to a new place. Anyone, be it a scholar or religious authority, who tries to discriminate against these migrated people just because they don't speak Punjabi or dress like Punjabis is being unfair and unjust.
Both Sikh and non-Sikh historians have overlooked an important example of the Sikh army's presence in this part of the Indian sub-continent in the past. The Sikh army came on a mission of friendship and peace, voluntarily helping a Muslim ruler with his internal security. This act was not obligatory, as they were risking their lives and leaving their families behind, far from their homeland, with very limited means of transportation and communication.
In the past, a remarkable act of humanity went unnoticed by scholars, including Sikh scholars. Maharaja Ranjit Singh's Sikh Army, responding to Nizam's call, arrived in Deccan Hyderabad. They can be seen as the early version of today's Peace Keeping Force, essentially the peace corps of the 19th century. The Deccani Sikhs today stand as living evidence of this lesser-known aspect of Sikh history.
For the last hundred and fifty years, despite challenging circumstances, the Deccan Sikhs have admirably preserved Sikh culture and served as an inspiration for other Sikhs. But their story doesn't end here—it's just the beginning. We must retell their glorious tale, and this monograph is just the first step in the exploration of Sikh studies in this area.
History of Sikhs in the Deccan region
The Sikhs have been living in Hyderabad long before the famous Charminar was built in 1591. In around 1512, Guru Nanak Sahib visited Hyderabad during one of his journeys. He travelled through Andhra Pradesh, Tamil Nadu, and Rameshwaram before heading to Sri Lanka. During his stay in Golconda, which was within the walls of present-day Hyderabad, he preached humanism and spiritualism to his disciples, who were Sikhs.
Guru Nanak Sahib didn't consider his disciples as followers of a separate religion and didn't establish any specific rules for them. As time passed, some of his disciples returned to their original Hindu and Muslim beliefs.
However, there were some people who were greatly inspired by the Guru's teachings and continued their search for salvation. One such remarkable example is Bhai Saheb Singh from Bidar, which is now in present-day Karnataka, about 150 kms from Hyderabad city. He was among the first Five Beloveds (Punj Piyaras) of the Sikh nation to receive the Sikh baptism (Amrit) from Shri Guru Gobind Singh Ji in 1699.
The Tenth Master, Guru Gobind Singh, spent a considerable amount of time in Nanded, about 280 kms from Hyderabad, and passed away there in 1708. During this period, many local people embraced Sikhism by taking Amrit and settling in Nanded and its surrounding areas. Most Sikhs who had come with Guru Padshah were sent back to Punjab with Baba Banda Singh Bahadur to strengthen the Sikh force. It's unlikely that all Sikhs who came with Guru Sahib stayed back forever because there was no compelling reason or unfinished task for them to do so. However, a very small minority might have chosen to stay back.
Assembling the Sikh Army
Nawab Sikander Jah was the ruler of Hyderabad from 1803 to 1829. His kingdom included 16 districts, which also covered the areas where the Sikh holy places of Nanded (now in Maharashtra) and Bidar (now in Karnataka) are located.
In Nizam's administrative system, revenue collection was carried out by influential individuals known as Jagirdars, Desmukhs, and Samasthans. These people were given large plots of land in exchange for their work in collecting and remitting revenues to the King's treasury. They were allowed to keep a portion of the revenues to support their forts and armies.
Around 1830, many of these revenue collectors became unaccountable, refusing to deposit the revenues to the treasury and even rebelling against the Nizam. Attempts were made to recruit individuals from various regions like Arabs from Arabian countries, Siddis from Africa, Rajputs, Rohellas, and Pathans from North India, but none of these efforts yielded satisfactory results.
Durbar-i-Lahore
During the period between 1822 and 1843, Maharaja Chandu Lal, who served as the Prime Minister for the Nizam, was a devoted follower of Gurughar, the Sikh community. He sought support from Maharaja Ranjit Singh and sent a request letter along with some gifts to the Lahore Durbar.
In 1933, Professor Sitaram Kohli from the Government College in Lahore mentioned in his book "Maharaja Ranjit Singh'' (Chapter 14, page 267) that in 1826, an ambassador named Dervesh Mohiuddin, representing the Nizam of Hyderabad visited the Lahore Durbar. On behalf of the Nizam, he presented four high-quality and expensive horses, a magnificent canopy, a double-edged sword, a cannon, and several rifles as gifts. Additionally, valuable presents were also brought for Prince Khadag Singh.
In his book "Maharaja Ranjit Singh as Patron of the Arts," author Mulk Raj Anand recounts an incident from 1826. The agent of Hyderabad brought various gifts, including a beautiful canopy, to Maharaja Ranjit Singh in Lahore. The Maharaja was so impressed by its beauty that he decided to use it only for the divine Durbar of the Sacha Padshah, the true king. He then presented the canopy to the Darbar Sahib temple in Amritsar, where it has been preserved to this day. On important religious occasions, it is spread over the Holy Sikh Scripture, Guru Granth Sahib.
This canopy stands as a historical symbol of Sikh-Muslim relations, cherished and displayed by the Sikhs during significant events. Unfortunately, during the Indian Armed Forces' attack on the holiest of holies, Darbar Sahib, also known as the Golden Temple, in June 1984, the grandiose canopy was tragically reduced to ashes.
The brave Deccan Sikh Army
From 1829 to 1857, Hyderabad was ruled by Nawab Nasir Uddoula, the fourth Nizam. In 1932, a 1,400-strong Sikh army from Lahore arrived in Hyderabad after a challenging four-month journey. The army was organized into fourteen units called Risalas, each consisting of 100 personnel and led by a Risaldar. The higher-ranking officers rode on horses while the soldiers marched on foot. They initially set up camp near the Mir Alam Tank, a place now known as the Sikh Cantonment or Sikh Chawani.
Their primary mission was to collect revenue arrears from rebellious and oppressive Jagirdars. During this operation, many soldiers lost their lives or suffered injuries, but they accomplished their mission successfully. Throughout their time in Hyderabad, they maintained their social and religious values and conduct.
As a way to express gratitude for their sacrifices and appreciate their services, all Risaldars were honoured as courtiers in Nizam's court. They were given chairs to signify their esteemed status. Additionally, the Nizam offered them vast lands in Nirmal town of Adilabad district in present-day Andhra Pradesh as a Jagir (a type of land grant).
However, the Risaldars declined this offer, as their hearts were set on returning to their homeland. Unfortunately, the fall of Maharaja Ranjit Singh's kingdom and the subsequent subjugation of the Sikhs under British rule prevented them from going back to Punjab. Despite their desire to return home, the Nizam was keen on retaining the Risaldars. To persuade them, he tempted them with attractive incentives and honours.
Cultural nuances of the Deccan Sikhs
This is a lesser-known aspect of the lives of Sikhs from this region. The Sikh army personnel and their leaders, who were far away from their ancestral lands, had no practical option but to stay where they were. So, they decided to marry local women. All of them were devout Sikhs who followed their faith sincerely. However, the local women were hesitant to undergo the Amrit ceremony, a significant ritual in Sikhism. To find a solution that respected their core values, a practical compromise was reached.
They adopted a custom called "Chouke Chadhna." It involved the first cooking activity in the kitchen of the household where an Amritdhari lady got married. This practice was also repeated after every child's birth. During this ritual, an Amritdhari Sikh would prepare Amrit by reciting Jap Ji Sahib and stirring water and sugar puffs (patashe) with a Kirpan (ceremonial dagger) in a bowl. After the preparation and supplicatory prayer (Ardas), the lady would enter the kitchen.
Following their marriages to local women, the Sikh army personnel adopted a similar procedure before consummating their conjugal rights. This precondition is still strictly followed, and no Anand Karaj (Sikh wedding ceremony) takes place without the Amrit ceremony, regardless of whether the marriage is between people of different castes or within the same caste.
Religious habits
In the past, every Sikh army unit called Risala had a Gurdwara associated with it. The Risaldar was responsible for managing the Gurdwara as part of their official duties. They also had other governmental responsibilities. A soldier would be assigned as the priest (Granthi) in the Gurdwara. This Granthi not only served in the Gurdwara Sahib but also taught Gurbani in the Gurmukhi script. This religious education was mandatory for all children, and that's why every Deccani Sikh can read Gurbani in Gurmukhi.
Over time, due to insufficient opportunities to speak Punjabi, many Deccani Sikhs started using the local language, particularly Urdu, which was the official language of the Deccan region. Even today, Sikh men continue to follow the tradition of wearing the Five Ks, while their women wear local dresses and speak the local languages. Deccani Sikhs still hold strong to their religious values and are known for being Amritdhari (baptized), Keshadhari (keeping uncut hair), and Kirpandhari (wearing the Kirpan).
When it comes to dietary practices, they strictly adhere to the Sikh Rehat Maryada, consuming only Jhatka meat and avoiding meat or chicken slaughtered in the Muslim manner. They also do not trim their beards and moustaches. It's important to note that the Deccani Sikh community does not recognize the concept of so-called Sehajdhari Sikhs, considering it to be a polluted concept.
The Deccani Sikhs have a rich religious background tied to their army units and Gurdwaras, and they continue to uphold their Sikh values in their daily lives. This incident gives us a profound understanding of the character of Sikhs from the Deccan region. In Nanded, there was a party organized by the Collector for the Divisional Commissioner. The Collector asked Ragis (Sikh musicians) from the Deccan, namely Bhai Tahal Singh, Bhai Jagat Singh, and Bhai Sardool Singh, who were also Gurdwara employees, to recite Gurbani in the Persian language since he liked that language. When the Ragis arrived at the venue, they were asked to sit on the floor and perform while the officers sat on chairs on a platform. The Ragis, however, politely declined to recite Gurbani in that manner, as they felt it would be disrespectful to the sacred verses.
Their stance was well-received by all the dignitaries present at the party. As a sign of respect for Gurbani and the Ragis' principles, the dignitaries came down from their chairs and joined the audience to listen to and enjoy the Gurbani with reverence and devotion. It is worth mentioning that these Ragis had been sent to Gurmat Vidyalaya Taran Tarn Sahib, Amritsar, by Nizam's Government when they were just 12, 10, and 8 years old, for a three-and-a-half-year learning and training program.
The Deccani Sikhs, who came from Punjab, continue to follow many of their religious customs and practices in the Deccan region. They still perform the Parkash (display with respect) of Guru Granth Sahib and Dasam Granth Sahib, a practice that was abandoned in Punjab after the Gurdwara Reform movement.
Interestingly, the Deccani Sikhs have maintained some traditions that Punjab has abandoned. They don't use their gotra or caste names in their personal names, following the Rehat Maryada and the longstanding tradition. Also, they no longer discriminate against Amritdhari Sikhs based on their caste, which used to happen before the baptism. For marriages, they consider the overall status of the individual and their family, not the caste lineage.
When the Sikh army arrived in the Deccan, they brought the volumes of Shri Guru Granth Sahib and Shri Dasam Granth Sahib with them. During military expeditions, they used to carry these volumes as a practice. Today, every Gurdwara in the Deccan has both these volumes side by side. The Deccani Sikhs read and take the "Order of the Day" (Mukhwak) from both Guru Granth Sahib and Dasam Granth Sahib in their congregations, but they only bow their heads in respect to Shri Guru Granth Sahib as their Guru, not to Shri Dasam Granth Sahib. This practice should not be criticized; it's simply a traditional custom that they follow.
Bhai Kahan Singh Nabha's visit to Nanded
Bhai Kahan Singh Nabha was a highly esteemed scholar of Sikhism. His most significant work, "Mahan Kosh," is the first Punjabi Encyclopaedia of Sikhism and remains an unparalleled reference to this day. He played a crucial role in guiding the German scholar Max Arthur Macauliffe, who wrote the extensive six-volume work, "The Sikh Religion."
In 1884, Bhai Sahib visited Nanded. Later, in 1929, he was sent by Chief Khalsa Diwan to testify in a judicial inquiry conducted by British Judge Mr. A. H. Cuming, who was appointed by the Government of India. The inquiry was about a land dispute involving Gurdwara Maal Tekdi Sahib in Nanded. It turned into a communal issue between Deccani Sikhs and Muslims. Ultimately, the decision favored the Sikhs. Apart from this case, there is little recorded about Bhai Sahib Kahan Singh's interactions with Sikhs in the Deccan region.
Perhaps, since he wasn't a historian, Bhai Sahib didn't extensively document his experiences. Some other chroniclers might have known about his involvement in the land dispute, but the author couldn't find detailed writings from anyone that provided a graphic description of the case and the Deccan Sikhs.
Mr. Hankin’s last wish
Mr. Hankin served as the Director General of Police and Prisons in Hyderabad for many years. Even after leaving the city, he was involved in the Gurdwara Maal Tekdi case, where evidence was taken in the UK. He held the position of Chief Controller for the Sachkand Gurdwara in his official capacity.
During his final days, while bedridden and nearing the end of his life, Mr. Hankin requested that an Akhand Path be held on his behalf at Takht Hazur Sahib. He prayed for forgiveness for any mistakes he might have made during his service to Guru Sahib. Remarkably, he passed away exactly on the date and time of the Bhog of Akhand Path, just after the supplicatory prayer (Ardas). This showed his strong commitment, devotion, and belief in Guru Sahib.
Mr. Hankin had deep affection, respect, and trust for the Sikh community. During his time as head of the Police and Prisons department, he established the Jamaiyat-I-Sikhkhan, which was an irregular army for the Sikh Force, under the department's command. However, when the Hyderabad state became part of the Indian Union in 1951, this force was disbanded, leading to the loss of honor and privileges for the Deccan Sikhs and their families who were part of it.
Keeping Sikh values intact
Buddhism originated in India but was eventually forced to leave its homeland. On the other hand, Sikhism was born in the Punjab region, but Sikhs have become a global community. Sikhs living in the Deccan region are happily settled there, upholding the principles of Sikhi to a high standard, which might not be the case for Sikhs who have migrated elsewhere.
Despite facing challenges, the Deccan Sikhs have proudly preserved the essence of Sikhi for the past century and a half, setting an example for other Sikhs to follow. However, the story of the Sikhs from the Deccan is not just about their past; it is an ongoing narrative. Their remarkable journey deserves to be celebrated and retold in all its splendour. This monograph marks the first step towards further exploration in the field of Sikh studies.
*Based on an article written by Nanak Singh, published in World Sikh News on 6th November 2008