Another act of persecution of religious minorities by the Modi-led BJP government in India drew the attention of the global community when it denied permission to 700 Sikhs to visit Nankana Sahib (in Pakistan) to attend the hundredth anniversary of the Saka Nankana (or Nankana Massacre) on February 20.

The Saka Nankana took place on February 20, 1921, when Mahant Narayan Das and his mercenaries killed more than 250 Sikhs in a row over the custody of the Gurdwara. This terrible incident forms an integral part of Sikh history: first, it comes next only to the Jallianwala Bagh massacre of April 1919; and second, it constitutes the core of the Gurdwara Reform Movement started by the Sikhs in the early 20th Century.

The denial — of the Indian government’s permission to Sikhs to visit Nankana Sahib — leads to an assertion that religion and politics have always been the dominant subjects, as Michel Foucault asserts that everything about them seems to revolve around centralism. The centralists propagate a specific narrative that suits their vested interests. Resultantly, efforts are made to suppress the voices of the oppressed. It could lead to an absolute concentration of power on the one hand and give birth to a culture that helps rebellious ideas flourish among the oppressed.

For example, the Sikhs revolted against the oppressive designs of Mahant Narayan Das, the custodian of Gurdwara Janamasthan at Nankana Sahib — previously known as Rai Bhoi Di Talwandi. The land where Baba Guru Nanak (b 1469 – d 1539), the founder of the Sikh religion, was born and spent 15-20 years of his early life. He developed a respectful relationship with Rai Bular Ahmad Khan Bhatti — the latter counted himself among one of the former’s devotees. That is why he renamed Rai Bhoi Di Talwandi as Nankana Sahib after Baba Guru Nanak’s birth.

More than two and a half centuries after the demise of Nanak, one of his devotees — Maharaja Ranjit Singh (r 1799-1839) became ruler of the Punjab and built seven gurdwaras at Nankana Sahib. The Janamasthan Gurdwara — which was built to honour Nanak’s birthplace — is the largest among all. Saka Nankana shaped not only the future of the gurdwara but also the course of Sikh history.

Several eminent scholars view this tragic incident in a general religious context. They argue that the Sikhs sacrificed their lives in trying to free all the gurdwaras from the control of Mahant Narayan Das, a devotee of the Udasi sect of Sikhism, and his associates.

Das had inherited the custody of the gurdwara from his ancestors whom the Mughals had given the responsibility. He was alleged to have violated the gurdwara’s sanctity by drinking alcohol and being involved in other immoral activities in the vicinity of the gurdwara. This angered the Sikhs, who formed a committee, the Shiromani Committee, and demanded that he hand over the control of the Gurwara to them. Das invited the Sikh leaders to Nanakana Sahib and conspired to have them killed using hired goons.

Several eminent scholars view this tragic incident in a general religious context. They argue that the Sikhs sacrificed their lives while trying to free the gurdwaras from the control of Mahant Narayan Das, a devotee of the Udasi sect of Sikhism, and his associates.

The Sikhs responded to this conspiracy by marching to Nankana Sahib under the leadership of Bhai Kartar Singh Jhabbar and Bhai Lachman Singh Dharowali. Somehow the former, and his jatha, decided to cancel the march (a non-violent one).

The jatha under the leadership of the latter, kept marching and entered the gurdwara. Das, who had been alerted by his informers, was waiting with his mercenaries. The jatha was killed and cremated on the gurdwara premises on February 20, 1921. The news spread like wildfire, and Sikhs from across the Punjab marched to Nankana Sahib. To avoid further casualties and a war-like situation, the Lahore commissioner handed over the gurdwara keys to Shiromani Committee and arrested Das and his goons. They were later sentenced to death.

Noori Kamboka (1870-1960), one of the most popular Punjabi poets of the Sandal Bar, is credited with preserving this account through his poetry — thirty-six dholas (a genre of Punjabi poetry). He recounts the fight between Diwan Sikhs and Das at Sheikhupura, where the latter suffered a severe defeat but somehow managed to escape with the help of his servant Ahmoo Machhi.

Kamboka adds that the Sikhs threatened to return to Nankana Sahib on Tin Phagun (the third day of the eleventh month of the Punjabi calendar) to take over the Janamasthan Gurdwara. Sensing the danger from the Sikhs, Das hired 400 Pashtuns from Rawalpindi to guard him, his friends and the gurdwara.

However, the Sikhs did not turn up for a fight. Feeling relaxed, Das decided to visit Lahore. He bought a ticket from Nankana railway station and waited for the train. When he boarded the train, a woman got out and asked his servant, “What about your fight with the Sikhs?” He replied, “It is over since the Sikhs did not come to fight.” To which she replied, “Be prepared because they are assembling at the next railway station.”

The servant rushed to Das to share his conversation with the woman. Das got off the train and rushed to alert his friends. The Sikhs reached Nankana Sahib on the night of February 19, 1921, spent the night at the Chopra Cotton Rice Mill and entered the gurdwara early in the morning, before the sunrise. Das and his mercenaries let the Sikhs enter the gurdwara, closed the gate and killed and burnt them. According to Kamboka, the killing of the Sikhs was caused by religion and economics (the Gurdwara land was spewing gold after the introduction of the canal irrigation system), revenge (for the Sheikhupura battle), and ego factors.

Saka Nankana had some positive impacts not only for the Sikhs but also for the region. First, Nankana Sahib was given the status of a sub-district on April 1, 1922; second, the British Government, in consultation with the Sikhs, announced a development plan for the town; third, the management of the gurdwara was handed over to the Sikhs; and fourth, the Sikh Gurdwara Act of 1925 was passed.

The development plan started around a hundred years ago has been extended in various aspects: e.g. Nankana Sahib has been upgraded to a district, and Baba Guru Nanak University is under construction here.

Mazhar Abbas has a PhD in history from Shanghai University and is a lecturer at GCU, Faisalabad. He can be contacted at mazharabbasgondal87@gmail.com. He tweets at @MazharGondal87

Muhammad Hassan Rai is a lecturer in history at Guru Nanak Graduate College, Nankana Sahib, and a PhD candidate in history at GCU, Lahore