The district of Bahraich is huge, spanning around 4696.8 sq. km. Yet at the city centre the town ends and begins with an intriguing snippet of history. Close to the roadways bus stop where the city centre begins is a much revered statue of the hindu god-like figure Raja Suheldev who was originally from Shravasti. He became popular over time and therefore came to be celebrated as the defender of his homeland.
Suheldev was known for leading a formidable resistance against Mahmud of Ghazni’s forces in the famed battle of Bahraich in the early 11th century. This statue often garlanded in fresh genda flower malas has come to be a major landmark of Bahraich.
Coalitions Of Suheldev
Historical accounts and folklore portray him as a leader of a coalition of local chiefs. Primarily Rajbhar, Ahir, and other regional communities, as well as the members of Thoor tribe who were nomads in the region united to defend their homeland. Suheldev is popular amongst various caste groups that claim him. So he could be Bhar, Rajbhar, Tharu, Bais Rajput, Pandav Vanshi Tomar, Jain Rajput, Bharshiv, Tharu Kalhan, Nagavanshi Kshatriya, Visen Kshatriya or from the community with electoral stronghold- Pasi, which is a scheduled caste community.
The battle of Bahraich is central to his legacy. Apparently fought in the Chittaura block of the district, here Suheldev’s forces reportedly defeated and killed Salar Masud. Over time, his legend came to be celebrated as an assertion of regional pride and valour. Often with an emphasis on his role as a protector of local traditions and communities.
The Miraculous Dargah Curing Skin Maladies
On the other end of the city is Dargah Sharif. It is built as a final resting place for Hazrat Ghazi Saiyyad Salar Masud. He was a famous eleventh century Islamic saint and soldier. People believe that taking bath in the water of this Dargah cures all skin diseases. The annual festival (Urs) at Dargah is attended by thousands from across the country. These two figures are often perceived as adversaries in popular lore (substantiated by the government). The people of Bahraich however have placed their faith in them. It is a confusing and complex story of faith, history, narratives and memory.
Medieval conquests by Muslim warriors are frequently portrayed as foreign interruptions to the Indian way of life. However, what if the conqueror’s identity is instead made to be close to home? What if it is revered as a saint by a diverse, multi-religious community?
There is considerable uncertainty surrounding the historical existence of both these figures, especially Salar Masud, popularly known as ‘Ghazi Miyan.’ However, their social history goes beyond the mere question of factual accuracy. It focuses instead on his su-karm and his stories through ballads. Many of these are still sung in Awadhi and Bhojpuri dialects.
Songs Of The City
One such ballad sings of Jashoda. She is an ‘infertile’ lower caste woman. She was banished from her husband’s home because she couldn’t bear a child (specifically, a male child). Upon the instruction of Banaspati Mai, she visits Salar Syed. He asks her to return to her husband. He is marrying again and is, in fact, about to initiate his wedding rituals. When Jashoda returns the husband is furious and is about to beat her. However due to divine intervention he cannot help himself and starts beating the cattle instead.
After this incident, Jashoda was accepted into the family. Her mother-in-law, frightened by her new powers asked for Jashoda’s forgiveness. What’s more, she was willing to renegotiate her unwavering demand for a male child, saying, instead, “get me a grandson, even a granddaughter will do.”
Another ballad sings of Zohra Bibi. She was a blind girl who loved Salar Masud. She regained her sight through his blessings. She later constructed his tomb. In a symbolic parallel to elite Muslim rulers she also built her own mausoleum beside his which can be seen till date.
Cattle, Caste And Conquest
Salar Masud was also portrayed as a cattle protector. A stark contrast to the typical image of Muslim invaders as cattle destroyers—along with his habit of chewing betel leaves. He was considerate of sites that held strong beliefs and refused to desecrate any. He would bury and burn the soldiers lost in his battles – his own and his enemies alike. These actions of his, firmly rooted him in the domestic and cultural lives of his followers.
These stories, tied to caste-specific practices such as cattle protection and resistance against local rajas, positioned Masud as a protector of the oppressed. They softened the image of Muslim conquest, recasting it as one of miraculous intervention and benevolence. His eventual demise in a battle against Sohal Deo (Suheldev) is depicted not as a defeat but as martyrdom, marking him as a figure of reverence rather than conquest.
However, this narrative is facing resistance since the 20th century. Elites from both Hindu and Muslim communities sought to claim and disentangle both these historic figures to their respective religious identities.
Histories Of Narratives
Maharaja Suheldev Sewa Samiti, founded in 2001, has been at the forefront of reifying Suheldev as a defender of the Hindu faith. Booklets are printed, pamphlets distributed, and festivals organised in his honour. Suheldev is characterised as a protector of cows. He is a patron of saints and protector of Hindus from Muslim invasions.
In one of these versions, Miyan plans to place a herd of cows in front of his army, so that Suheldev could not attack his forces directly (since cows are sacred to Hindus). However, Suheldev gets apprised of this plan and cuts the cows loose on the night before the battle. Youtube is filled with many youngsters singing praise of Raja Suheldev in signature trap remix style songs.
A History Of Forgetting
It was also lamented that the Hindus forgot Suheldev whilst being all keen on visiting the dargah of a foreign invader. Dargah too was ‘originally’ an ashram (hermitage) of Balark Rishi, such is the claim. Alongside these narratives about Suheldev and Ghazi Miyan, a revisionist reading about the general history of Pasis under Muslim rule is also propounded. ‘Upper-caste’ Hindus emphasise Masud’s Muslim identity. They portray Sohal Deo (Suhaeldev) as a valiant Hindu warrior. While Muslim elites critique the pilgrimage to Masud’s shrine for blending Islamic and Hindu practices by calling it a khichdi.
Despite this, the outcomes of all these social-engineering efforts are complex and equally simple. On the day of Urs, the otherwise poor district of Bahraich hosts thousands of pilgrims. This gives the city an economic boost and people find comfort to their pains in either of the figures, depending on their needs.
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