[2] Pir Roshan educated and instructed followers of the movement through new and radical teachings that questioned basic Islamic canons during that time, and propagated egalitarian principles.
[4] Poorer individuals, lineages, and tribes were attracted to Bayazid's teachings about the need for prayer, fasting, and poverty in preparation for the Day of Judgement, because it gave meaning to their lives.
[4] Lastly, poorer tribes were attracted to Bayazid's assertion that anyone who failed to adhere to the movement could be prosecuted as an infidel and that such person's lands and possessions would be plundered.
[4] It is also important to note that Bayazid originally wrote his Khair al-Bayan in Pashto, which meant that the text was more accessible to the Pashtuns than the Arabic Quran and that those followers took some measure of pride in its composition.
[4] In the late 1560s while living in Hashtnaghar (present-day Khyber Pakhtunkhwa, Pakistan), he sent his disciples with letters calling on people to join the movement, and accept him as a perfect guide.
[4] A turning point for the movement happened in 1570 when the Tu'i tribe in Nangrahar, which had accepted Bayazid as the Pir-e-Kaamil, attacked a caravan and plundered it.
[4] Shortly before his death and after spending time in hiding and on the run, Bayazid helped the Afridis and Orakza'is drive the Tirahis from Tirah.
[4] Bayazid's emphasis on the ascetic life, mysticism, and repentance in anticipation of the Day of Judgement were themes that attracted numerous people and provoked an initially positive reaction from Afghan tribesmen.
[4] Roshaniyya doctrines were more mystical and less overtly legal, which made them more attractive to Afghans who found the shari'at to conflict with the tribal customs of Pashtunwali.
[4] The biggest challenge of the Roshaniyya movement to Pashtun tribal society happened when religious leaders competed with traditional lineage headmen for leadership of the tribesmen.