Genealogy
Bayazid Khan belonged to the Burki tribe and was an Urmar. Urmar/Burki of Kaniguram retain a keen desire to self segregate from the outside world by retaining strong kinship ties. Family narratives passed down vary on the origins of their forebears. One opinion however, is that their origins are Kurdish from an area known as Uromiyeh in Western Iran. Captain Leech is the first person who has given some detailed notes on the Baraki Barak (Logar) dialect of the Ormuri language. He collected quite a few words and sentences and published them in "The Journal of the Asiatic Society of Bengal" under the name of "A Vocabulary of the Baraki language". While introducing the tribe and its language, he says: "The Barakis are included in the general term of Parsiwan, or Tajak; they are original inhabitants of Yemen whence they were brought by Sultan Mahmud of Ghazni; they accompanied him in his invasion of India, and were pre-eminently instrumental in the abstraction of the gates of the temple of Somnath. There are two divisions of the tribe. The Barkis of Rajan in the province of Lohgad, who speak Persian, and the Barakis of Barak, a city near the former, who speak the language called Barki; at Kaniguram under Shah Malak who are independent. The Barakis of this place and of Barak alone speak the Baraki language. It is clear from Capt. Leech's "assessmnet" that he is mixing the Barakis up with the Baluchis, whose lineage does suggest a possible peninsula connection of some who came to the Baluchistan region in Mahmud of Ghaznavi's time. But the Baraki have been in the greater Afghanistan region much longer/prior to the tenth century.
Just like Elphinstone, Captain Leech was "hypothesizing" about the mysterious origins of the Barakis/Baraks/Urmurs/Burkis based on the narrative probably fed to him by the Barakis/Urmurs. After all, why would most of them trust this feringhee with their "origins," not being able to discern (at face value) what his true intentions might be? This was/is a region characterized by unending warfare and strife, inhabited by xenophobic/self segregating tribes with foreign origins. The "Yemen/Arab" narrative, it can be argued, was an attempt of a "foreign" people to successfully embed/survive, especially after Pir Roshan's (Bayazid Khan)enemies, and orthodox Pushtuns in the north, (Yusufzai, Khattak etc.) regarded him as a heretic due to his "progressive/heretical/revolutionary" ideas. It is rightfully said: "the victors write/disseminate the historical narrative."
It can, therefore, be postulated that the Barakis (later "Burki" in the twentieth century) were desperate to wipe out any public mention of Pir Roshan's ideas (although many of them, along with other Pushtuns, privately espoused his views). Thus, their counter narrative to Khushal Khan Khattak's poetic attacks of "Pir Rokhan" (so much for Khattak showing gratitude towards the man -Pir Roshan—who invented Pushtu script which enabled Khattak's prolific writing in Pashto less than a century later!) by some shrewd Barakis/Urmurs (unidentified) to reinvent Bayazid Khan's lineage (and suggesting he was an embed, and not native to the tribe, even though the Baraki have been one of the most reluctant Pushtun tribes to marry outside, let alone a non-Pashtun) as being that of the Ansar! (as in an Ansari from Medina/Yathrib). Some of the descendents of the man, as well as members of the tribe (especially in Kaniguram) have, over time, convinced themselves (not an uncommon tendency in the Muslim world, especially in Iran and South Asia) that they are syeds thus a reinvention when in fact they also widely acknowledge their roots in what is now Kurdistan. The Arab/Yemeni survival narrative does not stand up to careful scrutiny: the mother tongue, features and cultural traditions of the Baraki are not indicative of this narrative. Nor does the historical xenophobia and reluctance to intermarry outside the tribe and the Pushtun qaums in general lend credence to this thesis. Bayazid Khan's provocative challenge to the information status quo necessitated a "survival narrative" at the time after his movement/struggle failed. As mentioned the orthodox Pushtuns, the Yusufzais (sons of Yosef) and the Khattaks hated Pir Roshan's seemingly heretical ideas. It is indeed a bitter irony to read Khushal Khan Khattak's poem (written in Pashto!) which he begins by attacking the Afridi (supporters of the Pir in the Tirah and Khyber) and then Pir Roshan himself:
Nas me Afridai dai
My Carnal nature's an Afridi,
Without a care for true religion;
With good thoughts it's not over burdened,
Being more prone to every evil.
I teach it pious orthodoxy
As steadily as did Darweza
But it goes on, like Pir Rokhan.
To preach its cursed heresy
Read more about this topic: Pir Roshan