Thursday, October 29, 2009
Pashtun Tribes
| A |
• Ahmadzai
• Abdali
Living in Qandahar District of Afghanistan
• Achakzai
A large tribe of Pashtuns; majority of them live in Quetta, Qilla Saifullah, Qilla Abdullah and Pishin Districts of Pakistan and in Qandahar District of Afghanistan
• Afridi
Majority of them live in Khyber and Orakzai agencies of Pakistan's Tribal areas bordering Afghanistan
• Alakozai
Alako was the brother of Popal and Barak. (Popalzai and Barakzai). His offspring is known as Alakozai's. Their traditional home is the Arghandab Valley north of Qandahar
| B |
• Bannuchis New
• Betani
Living in Lakki Marwat District and Waziristan Agencies of Pakistan
• Bareq
• Barakzai
• Bangash
Living in Kohat, Kurram and Orakzai Agencies
• Babori
Originating in the Suleiman Mountains between NWFP and Balochistan, the Babori (or Babar's) are widely dispersed
| D |
• Dotani
• Dawarh
• Dalazak
• Dolat Khel
• Dolat Zai
| G |
• Ghoria Khel
• Ghilji/Ghilzai
One of the most famous tribes of Afghanistan. They are large and widespread and occupy the high plateaus north of Qandahar (Qalat-e-Ghilzai) and extend eastwards towards the Suleiman Mountains westwards towards the Gul Koh range, and north of the Kabul River
• Ghurghasht
• Gorbaz
| H |
• Hotak
• Hani
| J |
• Jadoon
| K |
• Kharoti
• Kheshki
• Kakar
• Kasi
• Khattak
• Khogiani
• Khalil
| L |
• Lodhi
| M |
• Malagori
• Mandarh
• Marwat
Settled mostly in Lakki Marwat district. Large populations also live in Peshawar (Migrated), Dera Ismail Khan, Tank and Bannu District.
• Matozi
• Mangal
• Mahsood
• Mohmand
• Muhammad Zai
| N |
• Niazi New
| O |
• Orakzai
| P |
• Popalzai
• Prhangi
| Q |
• Qais Abdul Rashid Baba
Qais Baba is considered the father of all Pashtuns. It is said that Qais Baba was a companion of the Prophet PBUH and that he married the daughter of Hazrat Khalid bin Waleed RA. He also participated in many Ghazvats (Battles) and was very well known for his bravery. His tomb is in Zhob district of Balochistan.
| R |
• Razarh
| S |
• Sadozai
• Shinwari
• Shitak
• Swati
The biggest land ownin group of Mansehra and Battagram districts. In the times of Muhammad Ghauri, they came to Swat from Shalman in Afghanistan and defeated the Hindus to establish their rule in that valley.
• Shilmani
| T |
• Tarin
• Turi
| U |
• Urmarh
• Utman Khel
Predominantly live in Bajaur Agency and adjacent Swat districts.
| W |
• Wazir
• Wardak
| Y |
• Yusufzai
| Z |
• Zadran
• Zamand
• Zazi
• Ahmadzai
• Abdali
Living in Qandahar District of Afghanistan
• Achakzai
A large tribe of Pashtuns; majority of them live in Quetta, Qilla Saifullah, Qilla Abdullah and Pishin Districts of Pakistan and in Qandahar District of Afghanistan
• Afridi
Majority of them live in Khyber and Orakzai agencies of Pakistan's Tribal areas bordering Afghanistan
• Alakozai
Alako was the brother of Popal and Barak. (Popalzai and Barakzai). His offspring is known as Alakozai's. Their traditional home is the Arghandab Valley north of Qandahar
| B |
• Bannuchis New
• Betani
Living in Lakki Marwat District and Waziristan Agencies of Pakistan
• Bareq
• Barakzai
• Bangash
Living in Kohat, Kurram and Orakzai Agencies
• Babori
Originating in the Suleiman Mountains between NWFP and Balochistan, the Babori (or Babar's) are widely dispersed
| D |
• Dotani
• Dawarh
• Dalazak
• Dolat Khel
• Dolat Zai
| G |
• Ghoria Khel
• Ghilji/Ghilzai
One of the most famous tribes of Afghanistan. They are large and widespread and occupy the high plateaus north of Qandahar (Qalat-e-Ghilzai) and extend eastwards towards the Suleiman Mountains westwards towards the Gul Koh range, and north of the Kabul River
• Ghurghasht
• Gorbaz
| H |
• Hotak
• Hani
| J |
• Jadoon
| K |
• Kharoti
• Kheshki
• Kakar
• Kasi
• Khattak
• Khogiani
• Khalil
| L |
• Lodhi
| M |
• Malagori
• Mandarh
• Marwat
Settled mostly in Lakki Marwat district. Large populations also live in Peshawar (Migrated), Dera Ismail Khan, Tank and Bannu District.
• Matozi
• Mangal
• Mahsood
• Mohmand
• Muhammad Zai
| N |
• Niazi New
| O |
• Orakzai
| P |
• Popalzai
• Prhangi
| Q |
• Qais Abdul Rashid Baba
Qais Baba is considered the father of all Pashtuns. It is said that Qais Baba was a companion of the Prophet PBUH and that he married the daughter of Hazrat Khalid bin Waleed RA. He also participated in many Ghazvats (Battles) and was very well known for his bravery. His tomb is in Zhob district of Balochistan.
| R |
• Razarh
| S |
• Sadozai
• Shinwari
• Shitak
• Swati
The biggest land ownin group of Mansehra and Battagram districts. In the times of Muhammad Ghauri, they came to Swat from Shalman in Afghanistan and defeated the Hindus to establish their rule in that valley.
• Shilmani
| T |
• Tarin
• Turi
| U |
• Urmarh
• Utman Khel
Predominantly live in Bajaur Agency and adjacent Swat districts.
| W |
• Wazir
• Wardak
| Y |
• Yusufzai
| Z |
• Zadran
• Zamand
• Zazi
History of Pashtuns
Brief History of Pashtuns
No one can deny the fact that if the nations at the culmination of their splendour and glory forget their glorious culture and civilizations then nothing will save them from sinking into the abyss of miserable calamity and disaster.
There were many glorious civilizations which were once at the zenith of enviable glory, but now they have lost their climax and, there is no trace of their dazzling and gloring cultures and societies. In other words, we may say that the splendour is due to two factors, i.e., an eye on the culture and civilization, and hard struggle for the future. But history is a witness that the former is more important. In the words of Changez Khan, "If you want to crush a nation completely, you can't succeed unless and until you do not crush their culture". This shows the significance of culture. But nowadays, the Pashtoons are turning their eyes from their past. It has even become a great controversy as to who the pashtoons are? To which land they originally belong to, and how did their culture and civilization flourish?
Many historians and writers have tried their best to compile books and conduct research in this matter, but very few have been able to find out the truth. According to their research, Pushto is one of the most ancient languages of the world which has been spoken from the Hindukush hills in the south west of Asia to the bank of the River Indus for thousands of years. It is said about the age of this language that it is almost four thousand years old.
Recently, a three thousand year old tapestry has been found in Iran upon which the following words could be recognized:
• I am not zealous (na aik yum)
• I am not a liar (na darwezan yum)
• I am not cruel (na rozkarhay yum)
These words are undoubtedly Pushto words. Apart from this, the historians of pre-Alexandrian Greece, Starbo and Herodotus have also mentioned about this language.
A writer of the history of Afghanistan, Hayat Khan claims that the father of Pushtoons, Qais Abdul Rasheed dwelt at the back of the Ghor hills. As back means 'pusht' in persian, therefore the name of his tribe became Pashtoons.
But the Nawab of Hoti, Sir Akbar Khan, writes in his famous book "The Corrigendum of an Historic Fact" that in 570 BC, the King of Babul Bukht Nasir ordered the two grandsons of Afghana, Armia and Burkhia, to settle the Bin Yamin tribes in his kingdom. Hence they brought their old grandfather to the hills of Herat and started living there. The names of the new dwellings became Bukhto and the dialect or the language of the new dwellers became Bukert to Bukhtee which was later on converted into Pukhto or Pushto.
The late Nawab Sahib explains the word pathan, that originally, it is a word of the Sunskirt language, which the Hindus used for pathans. This nation was also a branch of the race of Hazrat Yaqoob and at the downfall of the jews, migrated to Persia. Later on, the nation became the master of the vast empire from the Indus river to the empire of Rome. From 248 BC to 226 AD. The parthains were of bad character. They always used to kidnap the beautiful girls of Hindus. Hence the hindus called them Pathans which means the kidnappers of girls. As Pushtoons and Parthians both are traced back to Hazrat Yaqoob AS, hence their appearance, dress and habits were also almost the same. That is why when Mehmood Ghaznavi along with other Pushtoons attacked India, the Hindus took them for Parthions and began to call them Pathans.
The famous English writer, Mr. Frizer Tiller writes in his book "The Afghanistan" that the Pushtoons trace back to the Jewish King Malik Talat Shah Israel, which is not true. But unlike Frizer, Khwaja Nazer Ahmad proves in his book "Christ in Heaven on Earth" and Abdul Salim in his book "Nasab Afghana" that Pushtoons trace back to the Jews.
Another English writer, Sirji Rose writes in his famous book "Afghans, the ten tribes and the king of the East" that the Pashtoons are bent upon tracing them back to the jews. The writer of "Mahzan e Afghani" claims that the mother of Pashtoons an the wife of their Forefather, Qais Abdul Rasheed was Sara, the daughter of Khalid Bin Waleed RA. In the ancient times, the land of Pashtoons was called Gandhara. According to Dr. Ahmad Hassan Dani, a renowned archaeologist, around a thousand years ago, there lived a nation on the bank of river Kasul whose main property were their sheep and goats. Hence the name of their land was called Gandhara. Which means the wool of Sheep and goats.
Dr. Dani mentions that Gandhara comprised of the valley of Kasul river. The part of this valley which is situated on the East of the Khyber Pass was very important for the cultural point of view.
The people of this valley were brave, industrious warriors, and the lovers of freedom.
No one can deny the fact that if the nations at the culmination of their splendour and glory forget their glorious culture and civilizations then nothing will save them from sinking into the abyss of miserable calamity and disaster.
There were many glorious civilizations which were once at the zenith of enviable glory, but now they have lost their climax and, there is no trace of their dazzling and gloring cultures and societies. In other words, we may say that the splendour is due to two factors, i.e., an eye on the culture and civilization, and hard struggle for the future. But history is a witness that the former is more important. In the words of Changez Khan, "If you want to crush a nation completely, you can't succeed unless and until you do not crush their culture". This shows the significance of culture. But nowadays, the Pashtoons are turning their eyes from their past. It has even become a great controversy as to who the pashtoons are? To which land they originally belong to, and how did their culture and civilization flourish?
Many historians and writers have tried their best to compile books and conduct research in this matter, but very few have been able to find out the truth. According to their research, Pushto is one of the most ancient languages of the world which has been spoken from the Hindukush hills in the south west of Asia to the bank of the River Indus for thousands of years. It is said about the age of this language that it is almost four thousand years old.
Recently, a three thousand year old tapestry has been found in Iran upon which the following words could be recognized:
• I am not zealous (na aik yum)
• I am not a liar (na darwezan yum)
• I am not cruel (na rozkarhay yum)
These words are undoubtedly Pushto words. Apart from this, the historians of pre-Alexandrian Greece, Starbo and Herodotus have also mentioned about this language.
A writer of the history of Afghanistan, Hayat Khan claims that the father of Pushtoons, Qais Abdul Rasheed dwelt at the back of the Ghor hills. As back means 'pusht' in persian, therefore the name of his tribe became Pashtoons.
But the Nawab of Hoti, Sir Akbar Khan, writes in his famous book "The Corrigendum of an Historic Fact" that in 570 BC, the King of Babul Bukht Nasir ordered the two grandsons of Afghana, Armia and Burkhia, to settle the Bin Yamin tribes in his kingdom. Hence they brought their old grandfather to the hills of Herat and started living there. The names of the new dwellings became Bukhto and the dialect or the language of the new dwellers became Bukert to Bukhtee which was later on converted into Pukhto or Pushto.
The late Nawab Sahib explains the word pathan, that originally, it is a word of the Sunskirt language, which the Hindus used for pathans. This nation was also a branch of the race of Hazrat Yaqoob and at the downfall of the jews, migrated to Persia. Later on, the nation became the master of the vast empire from the Indus river to the empire of Rome. From 248 BC to 226 AD. The parthains were of bad character. They always used to kidnap the beautiful girls of Hindus. Hence the hindus called them Pathans which means the kidnappers of girls. As Pushtoons and Parthians both are traced back to Hazrat Yaqoob AS, hence their appearance, dress and habits were also almost the same. That is why when Mehmood Ghaznavi along with other Pushtoons attacked India, the Hindus took them for Parthions and began to call them Pathans.
The famous English writer, Mr. Frizer Tiller writes in his book "The Afghanistan" that the Pushtoons trace back to the Jewish King Malik Talat Shah Israel, which is not true. But unlike Frizer, Khwaja Nazer Ahmad proves in his book "Christ in Heaven on Earth" and Abdul Salim in his book "Nasab Afghana" that Pushtoons trace back to the Jews.
Another English writer, Sirji Rose writes in his famous book "Afghans, the ten tribes and the king of the East" that the Pashtoons are bent upon tracing them back to the jews. The writer of "Mahzan e Afghani" claims that the mother of Pashtoons an the wife of their Forefather, Qais Abdul Rasheed was Sara, the daughter of Khalid Bin Waleed RA. In the ancient times, the land of Pashtoons was called Gandhara. According to Dr. Ahmad Hassan Dani, a renowned archaeologist, around a thousand years ago, there lived a nation on the bank of river Kasul whose main property were their sheep and goats. Hence the name of their land was called Gandhara. Which means the wool of Sheep and goats.
Dr. Dani mentions that Gandhara comprised of the valley of Kasul river. The part of this valley which is situated on the East of the Khyber Pass was very important for the cultural point of view.
The people of this valley were brave, industrious warriors, and the lovers of freedom.
Durand Line Agreement
Durand Line Agreement
(November 12, 1893)
Agreement between Amir Abdur Rahman Khan, G. C. S. I., and Sir Henry Mortimer Durand, K. C. I. E., C. S. I.
Whereas certain questions have arisen regarding the frontier of Afghanistan on the side of India, and whereas both His Highness the Amir and the Government of India are desirous of settling these questions by friendly understanding, and of fixing the limit of their respective spheres of influence, so that for the future there may be no difference of opinion on the subject between the allied Governments, it is hereby agreed as follows:
1. The eastern and southern frontier of his Highness's dominions, from Wakhan to the Persian border, shall follow the line shown in the map attached to this agreement.
2. The Government of India will at no time exercise interference in the territories lying beyond this line on the side of Afghanistan, and His Highness the Amir will at no time exercise interference in the territories lying beyond this line on the side of India.
3. The British Government thus agrees to His Highness the Amir retaining Asmar and the valley above it, as far as Chanak. His Highness agrees, on the other hand, that he will at no time exercise interference in Swat, Bajaur, or Chitral, including the Arnawai or Bashgal valley. The British Government also agrees to leave to His Highness the Birmal tract as shown in the detailed map already given to his Highness, who relinquishes his claim to the rest of the Waziri country and Dawar. His Highness also relinquishes his claim to Chageh.
4. The frontier line will hereafter be laid down in detail and demarcated, wherever this may be practicable and desirable, by joint British and Afghan commissioners, whose object will be to arrive by mutual understanding at a boundary which shall adhere with the greatest possible exactness to the line shown in the map attached to this agreement, having due regard to the existing local rights of villages adjoining the frontier.
5. With reference to the question of Chaman, the Amir withdraws his objection to the new British cantonment and concedes to the British Governmeni the rights purchased by him in the Sirkai Tilerai water. At this part of the frontier the line will be drawn as follows:
From the crest of the Khwaja Amran range near the Psha Kotal, which remains in British territory, the line will run in such a direction as to leave Murgha Chaman and the Sharobo spring to Afghanistan, and to pass half-way between the New Chaman Fort and the Afghan outpost known locally as Lashkar Dand. The line will then pass half-way between the railway station and the hill known as the Mian Baldak, and, turning south-wards, will rejoin the Khwaja Amran range, leaving the Gwasha Post in British territory, and the road to Shorawak to the west and south of Gwasha in Afghanistan. The British Government will not exercise any interference within half a mile of the road.
6. The above articles of' agreement are regarded by the Government of India and His Highness the Amir of Afghanistan as a full and satisfactory settlement of all the principal differences of opinion which have arisen between them in regard to the frontier; and both the Government of India and His Highness the Amir undertake that any differences of detail, such as those which will have to be considered hereafter by the officers appointed to demarcate the boundary line, shall be settled in a friendly spirit, so as to remove for the future as far as possible all causes of doubt and misunderstanding between the two Governments.
7. Being fully satisfied of His Highness's goodwill to the British Government, and wishing to see Afghanistan independent and strong, the Government of India will raise no objection to the purchase and import by His Highness of munitions of war, and they will themselves grant him some help in this respect. Further, in order to mark their sense of the friendly spirit in which His Highness the Amir has entered into these negotiations, the Government of India undertake to increase by the sum of six lakhs of rupees a year the subsidy of twelve lakhs now granted to His Highness.
H. M. Durand,
Amir Abdur Rahman Khan.
Kabul, November 12, 1893.
(November 12, 1893)
Agreement between Amir Abdur Rahman Khan, G. C. S. I., and Sir Henry Mortimer Durand, K. C. I. E., C. S. I.
Whereas certain questions have arisen regarding the frontier of Afghanistan on the side of India, and whereas both His Highness the Amir and the Government of India are desirous of settling these questions by friendly understanding, and of fixing the limit of their respective spheres of influence, so that for the future there may be no difference of opinion on the subject between the allied Governments, it is hereby agreed as follows:
1. The eastern and southern frontier of his Highness's dominions, from Wakhan to the Persian border, shall follow the line shown in the map attached to this agreement.
2. The Government of India will at no time exercise interference in the territories lying beyond this line on the side of Afghanistan, and His Highness the Amir will at no time exercise interference in the territories lying beyond this line on the side of India.
3. The British Government thus agrees to His Highness the Amir retaining Asmar and the valley above it, as far as Chanak. His Highness agrees, on the other hand, that he will at no time exercise interference in Swat, Bajaur, or Chitral, including the Arnawai or Bashgal valley. The British Government also agrees to leave to His Highness the Birmal tract as shown in the detailed map already given to his Highness, who relinquishes his claim to the rest of the Waziri country and Dawar. His Highness also relinquishes his claim to Chageh.
4. The frontier line will hereafter be laid down in detail and demarcated, wherever this may be practicable and desirable, by joint British and Afghan commissioners, whose object will be to arrive by mutual understanding at a boundary which shall adhere with the greatest possible exactness to the line shown in the map attached to this agreement, having due regard to the existing local rights of villages adjoining the frontier.
5. With reference to the question of Chaman, the Amir withdraws his objection to the new British cantonment and concedes to the British Governmeni the rights purchased by him in the Sirkai Tilerai water. At this part of the frontier the line will be drawn as follows:
From the crest of the Khwaja Amran range near the Psha Kotal, which remains in British territory, the line will run in such a direction as to leave Murgha Chaman and the Sharobo spring to Afghanistan, and to pass half-way between the New Chaman Fort and the Afghan outpost known locally as Lashkar Dand. The line will then pass half-way between the railway station and the hill known as the Mian Baldak, and, turning south-wards, will rejoin the Khwaja Amran range, leaving the Gwasha Post in British territory, and the road to Shorawak to the west and south of Gwasha in Afghanistan. The British Government will not exercise any interference within half a mile of the road.
6. The above articles of' agreement are regarded by the Government of India and His Highness the Amir of Afghanistan as a full and satisfactory settlement of all the principal differences of opinion which have arisen between them in regard to the frontier; and both the Government of India and His Highness the Amir undertake that any differences of detail, such as those which will have to be considered hereafter by the officers appointed to demarcate the boundary line, shall be settled in a friendly spirit, so as to remove for the future as far as possible all causes of doubt and misunderstanding between the two Governments.
7. Being fully satisfied of His Highness's goodwill to the British Government, and wishing to see Afghanistan independent and strong, the Government of India will raise no objection to the purchase and import by His Highness of munitions of war, and they will themselves grant him some help in this respect. Further, in order to mark their sense of the friendly spirit in which His Highness the Amir has entered into these negotiations, the Government of India undertake to increase by the sum of six lakhs of rupees a year the subsidy of twelve lakhs now granted to His Highness.
H. M. Durand,
Amir Abdur Rahman Khan.
Kabul, November 12, 1893.
Wednesday, October 28, 2009
History of Pashto
The Early History of Pashto
According to G.P.Tate, the author of "The kingdom of Afghanistan" - the first to use Pashto for literary purposes was the famous Pir Roshan in the 7th century. His arch rival Akhund Derweza (1533-1638) was also compelled to use Pashto to arouse his followers against the Roshania movement. Apparently, both the giants exploited religious and mystic sentiments of their followers. The windfall of that movement was the freedom of Pashto prose from the influence of Arabic and Persian languages.
The most remarkable achievement of that era was the innovation by Pir Roshan that made the writing of Pashto easy. He realized that Pashto could not be written in Arabic script owing to some of its peculiar sounds. He therefore, invented 13 alphabets to represent those sounds. Some of these alphabets patched up vocal differences between the hard and soft dialects of Pashto as well.
Subsequently, Khushal Khan Khattak came to be known "The father of Pashto". Apart from his unsurpassed works in verse and prose on various topics including hunting, falconry, medicine and religion, he compiled a deal of information on the history of Pashtoon.
Then comes Syed Rahmatullah alias Rahat Zakheli(1884-1963),the harbinger of modern Pashto prose. He introduced or revived almost every genre of the time in Pashto. He wrote the first imaginary novel, published in 1912 under the title of "Mah Rukh".His short story "Konda Jeenae" was published in the newspaper AFGHAN in 1917.It was the first but a perfect short story. He compiled history and grammar as well in Pashto.
In the political arena, Bacha Khan gave due attention to the renaissance of the Pashto language, literature and culture. He encouraged and sponsored Pashto poets and writers. Professor Hafiz Mohd Idrees wrote a novel "Peghla" which is considered the first comprehensive novel in Pashto. Said Rasul Rasa, Abdul Rahim Majzoob and Fazal Haq Shida modernized Pashto literature by introducing odes and some other genres of English literature. At this juncture, Pashto took a sharp turn to change its oriental style into a European style. Said Rasul Rasa was a good poet but he is best known for his five novels "Mafroor, Shamae, Khund Kushi, Maimunae and Maikhana".
By that time Pashto received momentum in Afghanistan also with the emergence of a number of good writers, Saleh Mohd Hotak, Abul Haye Habibi, Gul Pacha Ulfat,Qiamuddin Khadim, Siddiq Ullah Rishtin, Zelmay Hiwadmal, Abdul Rauf Benawa and many others. Abdul Mahak wrote "Zamararudda" in three volumes on the post revolutionary situation in Afghanistan.
A great number of Afghan writers are busy nowadays in almost every field of literature. In the field of research, the PhD holders, whose thesis have been published include Iqbal Naseem Khattak, Rajwali Shah Khattak and Mohd Azam.
Some writers work on the religious matters also. The outstanding in this field is Faqir Mohd Abbas Qadria whose work in various sizes from 10 to 1000 (One thousand) pages-have been published in more than 3000 (Three thousand) books.
Pashto language was popularised by the print and electronic media. The poets and writers widened the vision and mental horizons of the Pashto. About 18 radio stations, including those from India, USA, England, Germany, Russia and China, are now broadcasting literary programs in Pashto which now enjoys the 41st position among the languages of the world.
According to G.P.Tate, the author of "The kingdom of Afghanistan" - the first to use Pashto for literary purposes was the famous Pir Roshan in the 7th century. His arch rival Akhund Derweza (1533-1638) was also compelled to use Pashto to arouse his followers against the Roshania movement. Apparently, both the giants exploited religious and mystic sentiments of their followers. The windfall of that movement was the freedom of Pashto prose from the influence of Arabic and Persian languages.
The most remarkable achievement of that era was the innovation by Pir Roshan that made the writing of Pashto easy. He realized that Pashto could not be written in Arabic script owing to some of its peculiar sounds. He therefore, invented 13 alphabets to represent those sounds. Some of these alphabets patched up vocal differences between the hard and soft dialects of Pashto as well.
Subsequently, Khushal Khan Khattak came to be known "The father of Pashto". Apart from his unsurpassed works in verse and prose on various topics including hunting, falconry, medicine and religion, he compiled a deal of information on the history of Pashtoon.
Then comes Syed Rahmatullah alias Rahat Zakheli(1884-1963),the harbinger of modern Pashto prose. He introduced or revived almost every genre of the time in Pashto. He wrote the first imaginary novel, published in 1912 under the title of "Mah Rukh".His short story "Konda Jeenae" was published in the newspaper AFGHAN in 1917.It was the first but a perfect short story. He compiled history and grammar as well in Pashto.
In the political arena, Bacha Khan gave due attention to the renaissance of the Pashto language, literature and culture. He encouraged and sponsored Pashto poets and writers. Professor Hafiz Mohd Idrees wrote a novel "Peghla" which is considered the first comprehensive novel in Pashto. Said Rasul Rasa, Abdul Rahim Majzoob and Fazal Haq Shida modernized Pashto literature by introducing odes and some other genres of English literature. At this juncture, Pashto took a sharp turn to change its oriental style into a European style. Said Rasul Rasa was a good poet but he is best known for his five novels "Mafroor, Shamae, Khund Kushi, Maimunae and Maikhana".
By that time Pashto received momentum in Afghanistan also with the emergence of a number of good writers, Saleh Mohd Hotak, Abul Haye Habibi, Gul Pacha Ulfat,Qiamuddin Khadim, Siddiq Ullah Rishtin, Zelmay Hiwadmal, Abdul Rauf Benawa and many others. Abdul Mahak wrote "Zamararudda" in three volumes on the post revolutionary situation in Afghanistan.
A great number of Afghan writers are busy nowadays in almost every field of literature. In the field of research, the PhD holders, whose thesis have been published include Iqbal Naseem Khattak, Rajwali Shah Khattak and Mohd Azam.
Some writers work on the religious matters also. The outstanding in this field is Faqir Mohd Abbas Qadria whose work in various sizes from 10 to 1000 (One thousand) pages-have been published in more than 3000 (Three thousand) books.
Pashto language was popularised by the print and electronic media. The poets and writers widened the vision and mental horizons of the Pashto. About 18 radio stations, including those from India, USA, England, Germany, Russia and China, are now broadcasting literary programs in Pashto which now enjoys the 41st position among the languages of the world.
Unity
The top Pakhtun leaders in a surprise move showed unprecedented unity against brutality and massacre of their masses and annouced a joint struggle by forging an alliance between Awami National Party (ANP) and Pakhtun Khwa Milli Awami Party (PkMAP) in Quetta on Monday. ANP president Asfandyar Wali showed up along with PkMAP president Mehmood Khan Achakzai in their party convention held in Sadiq Shaheed Ground. To see Asfandyar Wali in a such a huge rally was not only the wish of the Pakhtun nation but also the need of the hour as some political leaders called it.
Mehmood Khan Achakzai offered the ANP president, "take a move and I will back you up in your struggle for the rights of Pakhtun as this is not the matter of being young or old". He praised Asfandyar Wali for his struggle and showed full confidence in him. While appreciating Mehmood Khan Achakzai words for him, Asfandyar promised that he will do any thing which will bring peace and harmony among Pakhtun masses. The ANP leader told the gathering that the time has come that we should removed all differences among us and unite for protecting our dignity and respect. Asfandyar Wali Khan in front of thousands of people offered Pakhtun Khwa Milli Awami Party an alliance between the two parties which was ratified by more than 50,000 people present in the occasion by standing amid warm applause. Replying to the ANP president offer, Chairman Pakhtun Khwa Milli Awami Party (PkMAP) Mehmood Khan Achakzai not only accepted the offer but also said that his party will accept all the terms and conditions set by ANP for the proposed alliance. It is to be noted here that it is the first time in the history of PkMAP that central president of ANP participated in the party convention of PkMAP.
Earlier, Central President of ANP Asfandyar Wali Khan arrived in Quetta and instead of staying at the residence of any ANP leader reached at the residence of PkMAP leader Senator Nawab Ayaz Khan Jogezai. Both the leaders discussed in length the proposed party alliance between the two nationalist forces. The political circles are giving importance to this meeting and forecast that it could prove an important milestone in the alliance between these two parties.
Meanwhile, addressing thousands of political workers at PkMAP, he said that the Pakhtuns of Afghanistan, Tribal areas, Balochistan and Karachi are fighting for their survival. "The anti-Pakhtun forces are bent upon destroying the very existence of Pakhtuns. The May 12 Karachi killings of Pakhtuns is the real testimony to this fact that the very survival of Pakhtuns as a nation is at stake", he added. He said the purpose of his presence in the convention of PkMAP is to give a clear signal that ANP wants unity among all Pakhtuns. "If today we couldn’t be able to get united than the future generations of Pakhtuns would never forgive us", he maintained. He said that the alliance between ANP and PkMAP is the cry of the time as both parties are the true representatives of millions of Pakhtuns wherever they live. He said that the alliance and unity between Pakhtuns is a matter of life and death and our nation and history demand from us that we close our ranks and emerge as unified political force. Around 50,000 people rose at the occasion and extended stunning applause to the Central President of Awami National Party, Asfandyar Wali Khan.
Speaking on the occasion, Chairman of PkMAP Mehmood Khan Achakzai said he has great respect for the family of Asfandyar Wali Khan as they rendered unmatched sacrifices for the welfare of Pakhtuns for so many decades. He said that there is a great level of understanding existing between the two parties and his party has always tried to create better relations with the leadership of ANP. He further said that the political importance of such political alliance couldn't be downplayed as it would have a very positive and long lasting repercussions for the Pakhtuns nation and PkMAP will try its level best to accommodate all the terms and conditions of ANP. He promised to thousands of party workers that they would hear a very pleasant news in coming days.
The convention was also addressed by Nawab Jogezai, Abdur Rahim Mandukhel, Mukhtiar Yousafzai and office bearers of Pashtun Action Committee Karachi. At the end of party convention an important meeting was held between Asfandyar Wali Khan and Mehmood Khan Achakzai at the residence of Nawab Ayaz Khan in which the pros and cons of such political alliance were discussed.
Wednesday, October 14, 2009
Mahmood Khan Achakzai
Mahmood Khan Achakzai (Pashto: محمود خان اڅکزی) is a political leader from South Pashtunkhwa.
Mahmood Khan Achakzai is president of Pakhtunkhwa Milli Awami Party. Mahmood Khan Achakzai is the son of Abdul Samad Khan Achakzai. A staunch nationalist and democrat, Mahmood Achakzai is widely respected by democratic circles for his principles stance with regard to human rights and the rule of law. He has been elected member of National Assembly (MNA) several times from his home constutiency Qilla Abdullah and also from Quetta. He was the only Pashtun nationalist MNA to be elected in the 2002 electoral sweep of the Pashtun belt by the Islamic MMA. [1]
Mahmood Khan Achakzai is not viewed favourably by many as he demands rights of Pashtun people and wants provincial control of resources like water, oil, gas, cromite, iron, and electricity. is the current chairman of Pakistan Oppressed Nations Movement and also the leader of APDM stands for (All parties Democratic Allienc)
Abdul Samad Khan Achakzai
Abdul Samad Khan Achakzai (Pashto: عبدالصمد خان اڅکزی) was a Pashtun nationalist political leader from South Pashtunkhwa. Samad Khan was the founder and head of Pakhtunkhwa Milli Awami Party.
Samad Khan, known as "Khan-I-Azam" was an active Pashtun nationalist. He was repeatedly imprisoned both during the Raj and the Pakistani government for 'secessionist activities'. During the Indian Independence Movement, he was a member of the Congress party in the Baluchistan area of British India, and campaigned for Pashtun autonomy in a united India, along with Ghaffar Khan in the North-West Frontier Province. He was a member of the Baluchistan Provincial Assembly at the time of his assassination in December 1973. After Samad Khan's death, his son Mahmood Khan Achakzai became the chairman of the party.[1]
Tuesday, October 13, 2009
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