As his disciples grew, the local ulama and sufi pirs claimed Bayazid and his disciples were frauds who sought worldly wealth and knew nothing of true religion. When asked which sufi tradition he followed, he responded that he followed the divine tradition. The millenarian quality of his messages came through his emphasis on the renunciation of worldly pursuits and on the imminence of the day of resurrection. Followers Since Afghan tribesmen have traditionally considered religious law and religious leaders to be at odds with tribal law or Pashtunwali, they may have been attracted to Bayazid's particular emphasis on mysticism at the expense of the shari'at and his condemnation of the religious establishment. However, by accepting Bayazid's message and Bayazid, they simply swapped one religious leader for another. Furthermore, some tribal sardars viewed the Roshaniyya movement as a source of possible strength for themselves within their own intratribal rivalries. 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. 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. 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 Afghans than the Arabic Quran and that those followers took some measure of pride in its composition. Bayazid's millenarian message of repentance and preparation for the Day of Judgement struck a particularly sympathetic chord in the religious sensibilities of Afghans. Afghans were also attracted to his more mystical approach to religion that deemphasized outward practices of the shari'at. Response In terms of disseminating his message, Bayazid publicized it extremely well. Messages and letters were sent continuously to surrounding areas and places in India and Central Asia. In the late 1560s while living in Hashtnaghar he sent his disciples with letters calling on people to join the movement, and accept him as a perfect guide. A turning point for the movement happened in 1570 when the Tu'i tribe in Nangrahar, which had accepted Bayazid as the pir-i kamil, attacked a caravan and plundered it. When Bayazid got word that the caravan had been attacked, he sent an apology to Mirza Hakin in Kabul. Yet,