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Tuesday 23 July 2013

Battle of Panipat (1761)




The Third Battle of Panipat took place on 14 January 1761, at Panipat, about 60 miles (95.5 km) north of Delhi between a northern expeditionary force of the Maratha Empire and a coalition of the King of Afghanistan, Ahmad Shah Abdali with two Indian Muslim allies—the Rohilla Afghans of the Doab, and Shuja-ud-Daula, the Nawab of Awadh. Militarily, the battle pitted the French-supplied artillery[4] and cavalry of the Marathas against the heavy cavalry and mounted artillery (zamburak and jizail) of the Afghans and Rohillas led by Ahmad Shah Durrani and Najib-ud-Daulah, both ethnic Pashtuns (the former is also known as Ahmad Shah Abdali). The battle is considered one of the largest fought in the 18th century,[5] and has perhaps the largest number of fatalities in a single day reported in a classic formation battle between two armies.

The decline of the Mughal Empire following the 27-year Mughal-Maratha war (1680–1707) had led to rapid territorial gains for the Maratha Empire. Under Peshwa Baji Rao, Gujarat and Malwa came under Maratha control. Finally, in 1737, Baji Rao defeated the Mughals on the outskirts of Delhi, and brought much of the former Mughal territories south of Delhi under Maratha control. Baji Rao's son, Balaji Baji Rao (popularly known as Nana Saheb), further increased the territory under Maratha control by invading Punjab in 1758. This brought the Marathas into direct confrontation with the Durrani empire of Ahmad Shah Abdali. In 1759 he raised an army from the Pashtun tribes and made several gains against the smaller Maratha garrisons in Punjab. He then joined with his Indian allies—the Rohilla Afghans of the Gangetic Doab—forming a broad coalition against the Marathas. The Marathas, under the command of Sadashivrao Bhau, responded by gathering an army of between 45,000–60,000, which was accompanied by roughly 200,000 non-combatants, a number of whom were pilgrims desirous of making pilgrimages to Hindu holy sites in northern India. The Marathas started their northward journey from Patdur on the 14 March 1760. Both sides tried to get the Nawad of Awadh, Shuja-ud-Daulah, into their camp. By late July, Shuja-ud-Daulah made the decision to join the Afghan-Rohilla coalition, preferring to join what was perceived as the 'army of Islam'. This was strategically a major loss for the Marathas, since Shuja provided much needed finances for the long Afghan stay in North India. It is doubtful whether the Afghan-Rohilla coalition would have the means to continue their conflict with the Marathas without Shuja's support.

The slow-moving Maratha camp finally reached Delhi on 1 August 1760, and took the city the next day. There followed a series of skirmishes along the banks of the river Yamuna, and a battle at Kunjpura, which the Marathas won against an Afghan garrison of about 15,000 (at this time, Abdali and the other Afghan forces were on the eastern side of the Yamuna river). However, Abdali daringly crossed the river Yamuna on the 25 October at Baghpat, cutting off the Maratha camp from their base in Delhi. This eventually turned into a two-month-long siege led by Abdali against the Marathas in the town of Panipat. During the siege both sides tried to cut off the other's supplies. At this the Afghans were considerably more effective, so that by the end of November 1760 they had cut off almost all food supplies into the besieged Maratha camp (which had about 250,000 to 300,000, most of whom were non-combatants). According to all the chronicles of the time, food in the Maratha camp ran out by late December or early January and cattle died by the thousands. Reports of soldiers dying of starvation began to be heard in early January. On 13 January the Maratha chiefs begged their commander, Sadashiv Rao Bhau, to be allowed to die in battle than perish by starvation. The next day the Marathas left their camp before dawn and marched south towards the Afghan camp in a desperate attempt to break the siege. The two armies came face-to-face around 8:00 a.m., and the battle raged until evening.

The specific site of the battle itself is disputed by historians, but most consider it to have occurred somewhere near modern-day Kaalaa Aamb and Sanauli Road. The battle lasted for several days and involved over 125,000 troops. Protracted skirmishes occurred, with losses and gains on both sides. The forces led by Ahmad Shah Durrani came out victorious after destroying several Maratha flanks. The extent of the losses on both sides is heavily disputed by historians, but it is believed that between 60,000–70,000 were killed in fighting, while the numbers of injured and prisoners taken vary considerably. According to the single best eye-witness chronicle- the bakhar by Shuja-ud-Daulah's Diwan Kashi Raj, about 40,000 Maratha prisoners were slaughtered in cold blood the day after the battle.[3] Grant Duff includes an interview of a survivor of these massacres in his History of the Marathas and generally corroborates this number. Shejwalkar, whose monograph Panipat 1761 is often regarded as the single best secondary source on the battle, says that "not less than 100,000 Marathas (soldiers and non-combatants) perished during and after the battle."[2]

The result of the battle was the halting of further Maratha advances in the north, and a destabilization of their territories, for roughly 10 years. This period of 10 years is marked by the rule of Peshwa Madhavrao, who is credited with the revival of Maratha domination following the defeat at Panipat. In 1771, 10 years after Panipat, he sent a large Maratha army into North India in an expedition that was meant to re-establish Maratha domination in North India and punish refractory powers that had either sided with the Afghans, such as the Rohillas, or had shaken off Maratha domination after Panipat. The success of this campaign can be seen as the last saga of the long story of Panipat.

Background
Main article: Maratha conquest of North-west India“ Lahore, Multan, Kashmir and other subahs on this side of Attock are under our rule for the most part, and places which have not come under our rule we shall soon bring under us. Ahmad Shah Durrani's son Timur Shah Durrani and Jahan Khan have been pursued by our troops, and their troops completely looted. Both of them have now reached Peshawar with a few broken troops . . . So Ahmad Shah Durrani has returned to Kandahar with some 12-14 thousand broken troops.. Thus all have risen against Ahmad who has lost control over the region. We have decided to extend our rule up to Kandahar.

– Raghunathrao's letter to the Peshwa, 4 May 1758[6] ”

Decline of Mughal Empire
Main article: Mughal Empire

Extent of the Maratha Empire, 1758
(shown here in orange).

The Mughal Empire had been in decline since the death of the Mughal Emperor Aurangzeb in 1707 due to rise of Marathas. The decline was accelerated by the invasion of India by Nadir Shah in 1739. Continued rebellions by the Marathas in the south, and the de facto separation of a number of states (including Hyderabad and Bengal), weakened the state further. Within a few years of Aurangzeb's death, the Marathas had reversed all his territorial gains in the Deccan and had conquered almost all Mughal territory in central and northern India. Mughals had thus become just the titular heads of Delhi. At the same time Punjab saw frequent invasions by Ahmad Shah Abdali, the great Punjabi poet Baba Waris Shah said of the situation, "khada peeta wahy da, baqi Ahmad Shahy da"--"we have nothing with us except what we eat and wear, all other things are for Ahmad Shah". Abdali appointed his son, Timur Shah Durrani, as his governor in Punjab and Kashmir. In 1758 the Maratha Empire's Gen. Raghunathrao marched onwards, attacked and conquered Lahore and Peshawar and drove out Timur Shah Durrani. Lahore, Multan, Kashmir and other subahs on the south and eastern side of Peshawar were under the Maratha rule for the most part. In Punjab and Kashmir the Marathas were now major players.[6][7]
Rise of the Marathas
Main article: Maratha Empire

The Marathas had gained control of a considerable part of India in the intervening period (1707–1757). In 1758 they occupied Delhi, captured Lahore and drove out Timur Shah Durrani,[6] the son and viceroy of the Afghan ruler, Ahmad Shah Abdali. This was the high-water mark of the Maratha expansion, where the boundaries of their empire extended in the north to the Indus and the Himalayas, and in the south nearly to the extremity of the peninsula. This territory was ruled through the Peshwa, who talked of placing his son Vishwasrao on the Mughal throne.[8] However, Delhi still remained under the nominal control of Mughals, key Muslim intellectuals including Shah Waliullah and other Muslim clergy in India who were alarmed at these developments. In desperation they appealed to Ahmad Shah Abdali, the ruler of Afghanistan, to halt the threat.[9]
Prelude
Main article: Durrani Empire“
"The lofty and spacious tents, lined with silks and broadcloths, were surmounted by large gilded ornaments, conspicuous at a distance... Vast numbers of elephants, flags of all descriptions, the finest horses, magnificently caparisoned ... seemed to be collected from every quarter ... it was an imitation of the more becoming and tasteful array of the Mughuls in the zenith of their glory." – Grant Duff, describing the Maratha army.[10] ”


Ahmad Shah Durrani (Ahmad Shah Abdali), angered by the news from his son and his allies, was unwilling to allow the Marathas' spread go unchecked. By the end of 1759 Abdali with his Afghan tribes and his Rohilla ally Najib Khan had reached Lahore as well as Delhi and defeated the smaller enemy garrisons. Ahmed Shah, at this point, withdrew his army to Anupshahr, on the frontier of the Rohilla country, where he successfully convinced the Nawab of Oudh Shuja-ud-Daula to join his alliance against the Marathas—in spite of the Marathas time and again helping and showing sympathy towards Shuja-ud-daula. The Nawab’s mother was of the opinion that he should join the Marathas. The Marathas had helped Safdarjung (father of Shuja) in defeating Rohillas in Farrukhabad. However, Shuja was very much ill-treated in the Abdali camp. Abdali was an Afghan Sunni Muslim and Shuja was a Persian Shia Muslim.[11]

The Marathas under Sadashivrao Bhau (referred to as the Bhau or Bhao in sources) responded to the news of the Afghans' return to North India by raising a big army, and they marched North. Bhau's force was bolstered by some Maratha forces under Holkar, Scindia, Gaikwad and Govind Pant Bundele. Suraj Mal, the Jat ruler of Bharatpur, also had joined Bhausaheb but left midway. This combined army of over 100,000 regular troops captured the Mughal capital, Delhi, from an Afghan garrison in December 1759.[12] Delhi had been reduced to ashes many times due to previous invasions, and in addition there being acute shortage of supplies in the Maratha camp. Bhau ordered the sacking of the already depopulated city.[13] He is said to have planned to place his nephew and the Peshwa's son, Vishwasrao, on the Mughal throne. The Jats did not support the Marathas. Their withdrawal from the ensuing battle was to play a crucial role in its result. Abdali drew first blood by attacking a small Maratha army led by Dattaji Shinde at Murari Ghat. Dattaji fought with characteristic Maratha valour but was soon defeated and killed by Abdali’s troops.
Initial skirmishes

Engraving of a Maratha soldier by James Forbes.

With both sides poised for battle, there followed much maneuvering, with skirmishes between the two armies fought at Karnal and Kunjpura. Kunjpura, on the banks of the Yamuna River 60 miles to the north of Delhi, was stormed by the Marathas and the whole Afghan garrison was killed or enslaved.[14] Marathas achieved a rather easy victory at Kunjpura, although there was a substantial army posted there. Some of Abadali's best generals were killed. Ahmad Shah was encamped on the left bank of the Yamuna River, which was swollen by rains, and was powerless to aid the garrison. The massacre of the Kunjpura garrison, within sight of the Durrani camp, exasperated him to such an extent that he ordered crossing of the river at all costs.[15] Ahmed Shah and his allies on 17 October 1760, broke up from Shahdara, marching south. Taking a calculated risk, Abdali plunged into the river, followed by his bodyguards and troops. Between 23 and 25 October they were able to cross at Baghpat(a small town about 24 miles up the river), as a man from the village, in exchange for money, showed Abdali a way through Yamuna, from where the river could be crossed,[11] unopposed by the Marathas who were still preoccupied with the sacking of Kunjpura.

After the Marathas failed to prevent Abdali's forces from crossing the Yamuna River, they set up defensive works in the ground near Panipat, thereby blocking his access back to Afghanistan, just as his forces blocked theirs to the south. However, on the afternoon of 26 October Ahmad Shah's advance guard reached Sambalka, about halfway between Sonepat and Panipat, where they encountered the vanguard of the Marathas. A fierce skirmish ensued, in which the Afghans lost 1000 men killed and wounded but drove the Marathas back to their main body, which kept retreating slowly for several days. This led to the partial encirclement of the Maratha army. In skirmishes that followed, Govind Pant Bundele, with 10,000 light cavalry who weren’t formally trained soldiers, was on a foraging mission with about 500 men. They were surprised by an Afghan force near Meerut, and in the ensuing fight Bundele was killed.[16] This was followed by the loss of another 2,000 Maratha soldiers who were delivering the army's payroll from Delhi. This completed the encirclement, as Ahmad Shah had cut off the Maratha army's supply lines.[17]

With supplies and stores dwindling, tensions rose in the Maratha camp as the mercenaries in their army were complaining about not being paid. Initially the Marathas moved in almost 150 pieces of modern long-range, French-made artillery. With a range of several kilometres, these guns were some of the best of the time. The Marathas' plan was to lure the Afghan army to confront them while they had close artillery support.[17]
Preliminary moves

During the next two months of the siege constant skirmishes and duels took place between units and individual champions from either side. In one of these Najib lost 3,000 of his Rohillas and was very nearly killed but ran away. Facing a potential stalemate, Abdali decided to seek terms, which Bhau was willing to consider. However, Najib Khan delayed any chance of an agreement with an appeal on religious grounds and sowed doubt about whether the Marathas would honour any agreement.[10]

After the Marathas moved from Kunjpura to Panipat, Diler Khan Marwat, with his father Alam Khan Marwat and a force of 2500 Pashtuns, attacked and took control of Kunjpura, where there was a Maratha garrison of 700–800 soldiers. At that time Atai Khan Baluch, son of the Wazir of Abdali, came from Afghanistan with 10,000 cavalry and cut off the supplies to the Marathas.[11] The Marathas at Panipat were surrounded by Abdali in the south, Pashtun Tribes (Yousuf Zai, Afridi, Khattak) in the east, Shuja, Atai Khan and others in the north and other Pashtun tribes (Gandapur, Marwat, Durranis and Kakars) in the west. Abdali had also ordered Wazir Shaha Wali Khan Afridi and others to keep a watch in the thorny jungles surrounding Panipat. Thus, all supplies lines were cut.[11]

The Marathas’ difficulty in obtaining supplies worsened as the local population became hostile to them, since in the Marathas' desperation to secure provisions they had pillaged the surrounding areas.

While Sadashivrao Bhau was still eager to make terms, a message was received from the Peshawa insisting on going to war and promising that reinforcements were under way. Unable to continue without supplies or wait for reinforcements any longer, Bhau decided to break the siege. His plan was to pulverise the enemy formations with cannon fire and not to employ his cavalry until the Afghans were thoroughly softened up. With the Afghans broken, he would move camp in a defensive formation towards Delhi, where they were assured supplies.[10]
Battle

Afghan royal soldiers of the Durrani Empire.
Formations

The Maratha lines began a little to the north of Kala Amb. They had thus blocked the northward path of Abdali's troops and at the same time were blocked from heading south—in the direction of Delhi, where they could get badly needed supplies—by those same troops. Bhau, with the Peshwa's son and the household troops, was in the centre. The left wing consisted of the gardis under Ibrahim Khan. Holkar and Sindhia were on the extreme right.[17]

The Maratha line was to be formed up some 12 km across, with the artillery in front, protected by infantry, pikemen, musketeers and bowmen. The cavalry was instructed to wait behind the artillery and bayonet-wielding musketeers, ready to be thrown in when control of the battlefield had been fully established. Behind this line was another ring of 30,000 young Maratha soldiers who were not battle-tested, and then the roughly 30,000 civilians entrained.[17] Many were middle-class men, women and children on their pilgrimage to Hindu holy places and shrines. Behind the civilians was yet another protective infantry line, of young, inexperienced soldiers.

On the other side the Afghans formed a somewhat similar line, probably a few metres to the south of today's Sanauli Road. Their left was being formed by Najib and their right by two brigades of Persian troops. Their left centre was led by two Viziers, Shuja-ud-daulah with 3,000 soldiers and 50–60 cannons and Ahmad Shah's Vizier Shah Wali with a choice body of 19,000 mailed Afghan horsemen.[17] The right centre consisted of 15,000 Rohillas under Hafiz Rahmat and other chiefs of the Rohilla Pathans. Pasand Khan covered the left wing with 5,000 cavalry, Barkurdar Khan and Amir Beg covered the right with 3,000 Rohilla cavalry with the choicest Persian horses. Long-range musketeers were also present during the battle. In this order the army of Ahmed Shah moved forward, leaving him at his preferred post in the centre, which was now in the rear of the line, from where he could watch and direct the battle.
Early phases

Before dawn on 14 January 1761, the Maratha troops broke their fast with the last remaining grain in camp and prepared for combat, coming from their lines with turbans disheveled and turmeric-smeared faces. They emerged from the trenches, pushing the artillery into position on their prearranged lines, some 2 km from the Afghans. Seeing that the battle was on, Ahmad Shah positioned his 60 smooth-bore cannon and opened fire. However, because of the short range of the Afghan weapons and the static nature of the Maratha artillery, the Afghan cannons proved ineffectual.

The initial attack was led by the Maratha left flank under Ibrahim Khan, who in his eagerness to prove his worth advanced his infantry in formation against the Rohillas and Shah Pasand Khan. The first salvos from the Maratha artillery went over the Afghans' heads and did very little damage. Nevertheless, the first Afghan attack was broken by Maratha bowmen and pikemen, along with a unit of the famed Gardi musketeers stationed close to the artillery positions. The second and subsequent salvos were fired at point-blank range into the Afghan ranks. The resulting carnage sent the Rohillas reeling back to their lines, leaving the battlefield in the hands of Ibrahim for the next three hours, during which the 8,000 Gardi musketeers killed about 12,000 Rohillas.[11]

In the second phase, Bhau himself led the charge against the left-of-center Afghan forces, under the Afghan Vizier Shah Wali Khan. The sheer force of the attack nearly broke the Afghan lines, and soldiers started to desert their positions in the confusion. Desperately trying to rally his forces, Shah Wali appealed to Shuja ud Daulah for assistance. However, the Nawab did not break from his position, effectively splitting the Afghan force's center. Despite Bhau's success, the overenthusiasm of the charge and a phenomenon called "Dakshinayan" on that fateful day, the attack itself failed because the sunlight shone directly into the eyes of the attackers' horses, many of them half-starved Maratha mounts who were exhausted long before they had traveled the two kilometers to the Afghan lines; some simply collapsed.
Final phase

In the final phase the Marathas, under Scindia, attacked Najib. Najib successfully fought a defensive action, however, keeping Scindia's forces at bay. By noon it looked as though Bhau would clinch victory for the Marathas once again. The Afghan left flank still held its own, but the centre was cut in two and the right was almost destroyed. Ahmad Shah had watched the fortunes of the battle from his tent, guarded by the still unbroken forces on his left. He sent his bodyguards to call up his 15,000 reserve troops from his camp and arranged them as a column in front of his cavalry of musketeers (Qizilbash) and 2,000 swivel-mounted shutarnaals or Ushtranaal—cannons—on the backs of camels.[18] The shaturnals, because of their positioning on camels, could fire an extensive salvo over the heads of their own infantry at the Maratha cavalry. The Maratha cavalry was unable to withstand the muskets and camel-mounted swivel cannons of the Afghans. They could be fired without the rider having to dismount and were especially effective against fast-moving cavalry. He therefore sent 500 of his own bodyguards with orders to raise all able-bodied men out of camp and send them to the front. He sent 1,500 more to any those front-line troops who attempted to flee the battle and kill without mercy any soldier who would not return to the fight. These extra troops, along with 4,000 of his reserve troops, went to support the broken ranks of the Rohillas on the right. The remainder of the reserve, 10,000 strong, were sent to the aid of Shah Wali, still labouring unequally against the Bhao in the centre of the field. These mailed warriors were to charge with the Vizir in close order and at full gallop. Whenever they charged the enemy in front, the chief of the staff and Najib were directed to fall upon either flank.

With their own men in the firing line, the Maratha artillery could not respond to the shathurnals and the cavalry charge. Some 7,000 Maratha cavalry and infantry were killed before the hand-to-hand fighting began at around 14:00. By 16:00 the tired Maratha infantry began to succumb to the onslaught of attacks from fresh Afghan reserves, protected by armoured leather jackets.
Outflanked

Sadashivrao Bhau, seeing his forward lines dwindling and civilians behind, had not kept any reserves, and upon seeing Vishwasrao disappear in the midst of the fighting, he felt he had no choice but to come down from his elephant and lead the battle.[6] Taking advantage of this, some Afghan soldiers who had been captured by the Marathas earlier during the siege of Kunjpura revolted. The slaves deliberately spread rumours about the defeat of the Marathas. This brought confusion and great consternation to loyal Maratha soldiers, who thought that the enemy had attacked from their rear. Some Maratha troops, seeing that their general had disappeared from his elephant, panicked and began to flee.

Abdali had given a part of his army the task of surrounding and killing the Gardis under Ibrahim Khan Gardi, who were at the leftmost part of the Maratha army. Bhausaheb had ordered Vitthal Vinchurkar (with 1500 cavalry) and Damaji Gaikwad (with 2500 cavalry) to protect the Gardis. However, after seeing the Gardis fight, they lost their patience, became overenthusiastic and decided to fight the Rohillas themselves. Thus they broke the round—they didn’t follow the idea of round battle and went all out on the Rohillas, and the Rohilla riflemen started accurately firing at the Maratha cavalry, which was equipped only with swords. This gave the Rohillas the opportunity to encircle the Gardis and outflank the Maratha centre while Shah Wali pressed on attacking the front. Thus the Gardis were left defenceless and started falling one by one.[11]

Vishwasrao had already been killed by a shot to the head. Bhau and his loyal bodyguards fought to the end, the Maratha leader having three horses shot out from under him. At this stage Holkar, realising the battle was lost, broke from the Maratha left flank and retreated.[6] The Maratha army was routed and fled under the devastating attack. While 15,000 soldiers managed to reach Gwalior, the rest of the Maratha forces—including large numbers of non-combatants—were either killed or captured.[6]
Rout

The Afghans pursued the fleeing Maratha army and civilians. The Maratha front lines remained largely intact, with some of their artillery units fighting until sunset. Choosing not to launch a night attack, many Maratha troops escaped that night. Bhau's wife Parvatibai, who was assisting in the administration of the Maratha camp, escaped to Pune with her bodyguard (Janu Bhintada).
Reasons for the outcome

Durrani had both numeric as well as qualitative superiority over Marathas. The combined Muslim army was much larger than that of Marathas. Though the infantry of Marathas was organized along European lines and their army had some of the best French-made guns of the time, their artillery was static and lacked mobility against the fast-moving Afghan forces. The heavy mounted artillery of Afghans proved much better in the battlefield than the light artillery of Marathas.[19]

The main reason for the failure of the Marathas was that they went to war without good allies. They were expecting support from their allies- Rajputs, Jats and Sikhs, but none of them supported Marathas in the battle. The Marathas had interfered in the internal affairs of the Rajput states (present-day Rajasthan) and levied heavy taxes and huge fines on them. They had also made large territorial and monetary claims upon Awadh. Their raids in the Jat territory had resulted in the loss of trust of Jat chiefs like Suraj Mal. They had, therefore, to fight their enemies alone. Marathas treated Sikhs, who assisted them in their north-west conquest as a non-entity in Punjab affairs. According to an assessment, the Sikhs were ever ready to co-operate with the Marathas, but it goes to the discredit of the Marathas that they did not make a proper confederacy with Sikhs. Kirpal Singh writes:[20]
"Unlike Ahmad Shah Abdali who subsequently raised a cry of jihad, the Marathas couldn't mobilize their resources and make a common cause with the Sikhs in order to pay the Afghan Emperor in his own coin."

Moreover, the senior Maratha chiefs constantly bickered with one another. Each had ambitions of carving out their independent states and had no interest in fighting against a common enemy.[21] Some of them didn't support the idea of a round battle and wanted to fight using guerilla tactics instead of charging the enemy head-on.[11] The Marathas were fighting alone at a place which was 1000 miles away from their capital Pune.[22]

The Maratha army was also burdened with over 300,000 pilgrims who wished to worship at Hindu places of worship like Mathura, Prayag, Kashi, etc. The pilgrims wanted to accompany the army, as they would be secure with them.[11] Apart from just fighting the battle, the Maratha troops had the responsibility to protect the non-combatants from Afghans. That was the reason why Marathas suffered heavy losses even after the battle. They could not retreat quickly as they were to protect the non-combatants who were accompanying them.

Peshwa's decision to appoint Sadashivrao Bhau as the Supreme Commander instead of Malharrao Holkar or Raghunathrao proved to be an unfortunate one, as Sadashivrao was totally ignorant of the political and military situation in North India.[23]

If Holkar had remained in the battlefield, the Maratha defeat would have been delayed but not averted. Ahmad Shah’s superiority in pitched battle could have been negated if the Marathas had conducted their traditional ganimi kava, or guerrilla warfare, as advised by Malharrao Holkar, in Punjab and in north India. Abdali was in no position to maintain his field army in India indefinitely.[24] Marathas had used guerrilla warfare in North India. The Turki horses could not have handled the plundering and cutting of supply lines by the Marathas.

Najib, Shuja and the Rohillas knew North India very well and that most of North India had allied with Abdali. Abdali used shaturnals, camels with mobile artillery pieces at his disposal. He was also diplomatic, striking agreements with Hindu leaders, especially the Jats and Rajputs, and former rivals like the Nawab of Awadh, appealing to him in the name of religion.[11] He also had better intelligence on the movements of his enemy, which played a crucial role in his encirclement of the enemy army.
Massacres after the battle

Mass of surrendered Maratha soldiers were handcuffed and then murdered, their heads chopped off by Afghans. The Afghan cavalry and pikemen ran wild through the streets of Panipat, killing tens of thousands of Maratha soldiers and civilians.[2][3] The women and children seeking refuge in streets of Panipat were hounded back in Afghan camps as slaves. Children over 14 were beheaded before their own mothers and sisters. Afghan officers who had lost their kin in battle were permitted to carry out massacres of 'infidel' Hindus the next day also, in Panipat and the surrounding area.[25][26] They arranged victory mounds of severed heads outside their camps. According to the single best eye-witness chronicle- the bakhar by Shuja-ud-Daula's Diwan Kashi Raj, about 40,000 Maratha prisoners were slaughtered in cold blood the day after the battle.[2][3][25] According to Mr. Hamilton of Bombay Gazette about half a million Marathi people were present there in Panipat town and he gives a figure of 70,000 prisoners as executed by Afghans.[25] Many of the fleeing Maratha women jumped into the Panipat wells rather than risk rape and dishonour.[26]

Abdali's soldiers took about 22,000 Hindu women and young children and brought them to their camps. The women were raped in the camp, many committed suicide because of constant rapes perpetrated on them. All of the prisoners were exchanged or sold as sex slaves in Afghanistan, transported on bullock carts, camels and elephants in bamboo cages.[26][27]

Siyar-ut-Mutakhirin says :[26][27]“ The unhappy prisoners were paraded in long lines, given a little parched grain and a drink of water, and beheaded... and the women and children who survived were driven off as slaves - twenty-two thousand, many of them of the highest rank in the land. ”

Aftermath

"Kim's Gun", also known as the Zamzama was used in the Third Battle of Panipat

The bodies of Vishwasrao and Bhau were recovered by the Marathas and were cremated according to Hindu custom.[28] Bhau's wife Parvatibai was saved by Holkar, per the directions of Bhau, and eventually returned to Pune.

Peshwa Balaji Baji Rao, uninformed about the state of his army, was crossing the Narmada with reinforcements when a tired charkara arrived with a cryptic message: "Two pearls have been dissolved, 27 gold coins have been lost and of the silver and copper the total cannot be cast up". The Peshwa never recovered from the shock of the total debacle at Panipat. He returned to Pune and died a broken man in a temple on Paravati Hill.[6]

Jankoji Scindia was taken prisoner and executed at the instigation of Najib. Ibrahim Khan Gardi was tortured and executed by enraged Afghan soldiers, when they caught him performing the last rites of his master Sadashivraobhau and Vishwasrao.[28] The Marathas never fully recovered from the loss at Panipat, but they remained the predominant military power in India and managed to retake Delhi 10 years later. However, their claim over all of India ended with the three Anglo-Maratha Wars, almost 50 years after Panipat.[29]

The Jats under Suraj Mal benefited significantly from not participating in the Battle of Panipat. They provided considerable assistance to the Maratha soldiers and civilians who escaped the fighting. Suraj Mal himself was killed in battle against Najib-ud-Daula in 1763.[30][31] Ahmad Shah's victory left him, in the short term, the undisputed master of North India. However, his alliance quickly unravelled amidst squabbles between his generals and other princes, the increasing restlessness of his soldiers over pay, the increasing Indian heat and arrival of the news that Marathas had organised another 100,000 men in the south to avenge their loss and rescue captured prisoners. Before departing, he ordered the Indian chiefs, through a Royal Firman (order) (including Clive of India), to recognise Shah Alam II as Emperor.[32]

Ahmad Shah also appointed Najib-ud-Daula as ostensible regent to the Mughal Emperor. In addition, Najib and Munir-ud-daulah agreed to pay to Abdali, on behalf of the Mughal king, an annual tribute of four million rupees.[32] This was to be Ahmad Shah's final major expedition to North India, as he became increasingly preoccupied with the increasingly successful rebellions by the Sikhs.[33]

Shah Shuja was to regret his decision to join the Afghan forces. In time his forces became embroiled in clashes between the orthodox Sunni Afghans and his own Shia followers. He is alleged to have later secretly sent letters to Bhausaheb through his spies regretting his decision to join Abdali.[11]

After the Battle of Panipat the services of the Rohillas were rewarded by grants of Shikohabad to Nawab Faiz-ullah Khan and of Jalesar and Firozabad to Nawab Sadullah Khan. Najib Khan proved to be an effective ruler. However, after his death in 1770, the Rohillas were defeated by the British East India Company.[34][35]

Marathas re-captured Delhi and restored their power in North India after ten years of the battle by 1771 under Peshwa Madhavrao.
Legacy
Further information: Anglo-Maratha Wars

The Third Battle of Panipat saw an enormous number of deaths and injuries in a single day of battle. It was the last major battle between indigenous South Asian military powers until the creation of Pakistan in 1947.

To save their kingdom, the Mughals once again changed sides and welcomed the Afghans to Delhi. The Mughals remained in nominal control over small areas of India, but were never a force again. The empire officially ended in 1857 when its last emperor, Bahadur Shah II, was accused of being involved in the Sepoy Mutiny and exiled.

The Marathas' expansion was stopped in the battle, and infighting soon broke out within the empire. They never regained any unity. They recovered their position under the next Peshwa Madhavrao I and by 1771 were back in control of the north, finally occupying Delhi. However, after the death of Madhavrao, due to infighting and increasing pressure from the British, their claims to empire only officially ended in 1818 after three wars with the British.

Meanwhile the Sikhs—whose rebellion was the original reason Ahmad invaded—were left largely untouched by the battle. They soon retook Lahore. When Ahmad Shah returned in March 1764 he was forced to break off his siege after only two weeks due to a rebellion in Afghanistan. He returned again in 1767, but was unable to win any decisive battle. With his own troops complaining about not being paid, he eventually abandoned the district to the Sikhs, who remained in control until 1849.

The Marathi term "Sankrant Kosalali" (सक्रांत कोसळली), meaning "Sankranti has befallen us", is said to have originated from the events of the battle.[36] There are some verbs in the Marathi language related to this loss as "Panipat zale" (पानिपत झाले) [a major loss has happened]. This verb is even today used in Marathi language. A common pun is "Aamchaa Vishwaas Panipataat gela" (आमचा विश्वास पानीपतात गेला) [we lost our own (Vishwas) faith since Panipat]. Just before death of brave Dattaji Shinde, when asked whether he would still fight, lionheart Dattaji replied "Bachenge to Aur Bhi Ladenge" (बचेंगे तो औरभी लडेंगे।) [Should we survive, we will fight even more]. Many historians, including British historians of the time, have argued that had it not been for the weakening of Maratha power at Panipat, the British might never have gotten a strong foothold in India.

The battle proved the inspiration for Rudyard Kipling's poem "With Scindia to Delhi".

"Our hands and scarfs were saffron-dyed for signal of despair,
When we went forth to Paniput to battle with the ~Mlech~ (Muslims),
Ere we came back from Paniput and left a kingdom there."

It is, however, also remembered as a scene of valour on both sides. Santaji Wagh's corpse was found with over 40 mortal wounds. The bravery of Vishwas Rao, the Peshwa's son, was acknowledged even by the Afghans.[37] Yashwantrao Pawar also fought with great courage, killing many Afghans.

Afghan military prowess was to inspire hope in many orthodox Muslims and Mughal royalists and fear in the British.
See also
Battle of Panipat (1526)
References
^ a b c d e f India's historic battles: from Alexander the great to Kargil - Kaushik Roy - Google Books
^ a b c d e James Grant Duff "History of the Mahrattas, Vol II (Ch. 5), Printed for Longman, Rees, Orme, Brown, and Green, 1826"
^ a b c d e T. S. Shejwalkar, "Panipat 1761" (in Marathi and English) Deccan College Monograph Series. I., Pune (1946)
^ "Maratha Confederacy". Encyclopædia Britannica. Archived from the original on 23 August 2007. Retrieved 11 August 2007.
^ Black, Jeremy (2002) Warfare In The Eighteenth Century (Cassell'S History Of Warfare) (Paperback – 25 Jul 2002)ISBN 0304362123
^ a b c d e f g Roy, Kaushik. India's Historic Battles: From Alexander the Great to Kargil. Permanent Black, India. pp. 80–1. ISBN 978-8178241098.
^ Elphinstone, Mountstuart (1841). History of India. John Murray, Albermarle Street. p. 276.
^ Elphinstone, Mountstuart (1841). History of India. John Murray, Albermarle Street. p. 276.
^ "Shah Wali Ullah (1703–1762)". Storyofpakistan.com. Retrieved 11 August 2007.
^ a b c Keene, H.G. (1887). Part I, Chapter VI: The Fall of the Moghul Empire of Hindustan.
^ a b c d e f g h i j Patil, Vishwas. Panipat.
^ Robinson, Howard; James Thomson Shotwell (1922). "Mogul Empire". The Development of the British Empire. Houghton Mifflin. p. 91.
^ Agrawal, Ashvini (1983). "Events leading to the Battle of Panipat". Studies in Mughal History. Motilal Banarsidass. p. 26. ISBN 8120823265.
^ Also see Syed Altaf Ali Brelvi, Life of Hafiz Rahmat Khan, pp. 108–9.
^ Lateef, S M. "History of the Punjab", p. 235,.
^ Patil, Vishwas (2005). Panipat. Navbharat Sahitya Mandir.
^ a b c d e Rawlinson, H. G. (1926). An Account Of The Last Battle of Panipat. Oxford University Press.
^ War Elephants Written by Konstantin Nossov, Illustrated by Peter Dennis Format: Trade Paperback ISBN 9781846032684
^ Chandra, Satish (2004). "Later Mughals". Medieval India: From Sultanate to the Mughals Part – II. Har-Anand. ISBN 81-241-1066-2.
^ Marathas in Punjab
^ James Rapson, Edward; Wolseley Haig, Richard Burn, Henry Dodwell, Robert Eric Mortimer Wheeler (1937). The Cambridge History of India: The Mughul period, planned by W. Haig 4. Cambridge University Press. p. 448.
^ "250 years on, Battle of Panipat revisited - Rediff.com India News". Rediff.com. 2011-01-13. Retrieved 2012-03-26.
^ Claude Markovits, A history of modern India, 1480–1950. Pg. 207.
^ India's historic battles: from Alexander the great to Kargil, Kaushik Roy, pg 91.
^ a b c [1] A short story of genocide
^ a b c d H. G. Rawlinson in C.H.I., IV, 424 and n.
^ a b [2] Women prisoners of the Panipat battle
^ a b Pradeep Barua, "Military Developments in India, 1750–1850" Vol. 58, No. 4 (1994), p. 616
^ Jadunath Sarkar Fall of the Mughal Empire Sangam Books 1992 P 235 ISBN 0861317491
^ K.R. Qunungo, History of the Jats, Ed. Vir Singh, Delhi, 2003, pp. 202–205
^ G.C.Dwivedi, The Jats, Their role in the Mughal Empire, Ed Dr Vir Singh, Delhi, 2003, p. 253
^ a b Mohsini, Haroon. "Invasions of Ahmad Shah Abdali". afghan-network.net. Archived from the original on 13 August 2007. Retrieved 13 August 2007.
^ MacLeod, John, The History of India, 2002, Greenwood Press
^ Strachey, John; Sidney James Owen Vol. 8, No. 30 (1893). Hastings and the Rohilla War. BR Publishing. p. 374. ISBN 8170480051.
^ Strachey, p. 380
^ "Land Maratha". Archived from the original on 27 October 2009.
^ Rao, S. "Walking the streets of Panipat". Indian Oil News. Archived from the original on 28 April 2008. Retrieved 8 April 2008.
Further reading
Britannica "Panipat, Battles of" (2007) Retrieved 24 May 2007, from Encyclopædia Britannica Online.
T S Shejwalkar, Panipat 1761 Deccan College Monograph Series. I., Pune (1946)
H. G. Rawlinson, An Account Of The Last Battle of Panipat and of the Events Leading To It, Hesperides Press (2006) ISBN 978-1406726251
Vishwas Patil, Panipat" – a novel based on the 3rd battle of Panipat, Venus (1990)
Uday S. Kulkarni, A Non Fiction book - 'Solstice at Panipat - 14 January 1761' Mula-Mutha Publishers, Pune (2011). ISBN 978-81-921080-0-1 An Authentic Account of the Campaign of Panipat.

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Ajmal Khattak





Ajmal Khattak


Ajmal Khattak
(Pashto: اجمل خټک‎) (Urdu: اجمل خٹک‎) (15 September 1925 — 7 February 2010) was a Pakistani politician, writer, Pashtun poet, Khudai Khidmatgar, former President of Awami National Party and close friend of the late Khan Wali Khan.[1]

His early student life was marked by active protests against the British Raj, which was followed by his joining of the Khudai khidmatgar movement and anti-colonial Pashto poetry. Following the partition of India in 1947 he joined the National Awami Party and became a close friend of Abdul Wali Khan.

He served as secretary general of the National Awami Party from 1969-1973. He was defeated by Abdul Haq in the 1970 general election, however following a crackdown against the Party by the government of Zulfiqar Ali Bhutto, Ajmal Khattak fled into exile to Kabul. He returned in 1986 and was elected in 1990 to the National Assembly of Pakistan, he was then elected President of the Awami National Party following the retirement of Wali Khan.[1] Following a power struggle in 2000, he briefly formed a breakaway party which was routed in the 2002 election. He rejoined the Awami National Party shortly afterwards and retired from active politics.

Main article: Khudai Khidmatgar

Born in Akora Khattak on September 15, 1925, Ajmal Khattak as a child was greatly influenced by Bacha Khan. By the time he turned 17, he was already an active member of the Quit India Movement. He was a student then at the Government High School, Peshawar, but he left to contribute more to the movement. It was the beginning of a political career that stretched over five decades during which his literary pursuits and education took several painful turns. However, he did return to his studies completing a masters in Persian from Peshawar University. At Islamia College, Peshawar, he was among the pioneers who put Pushto literature on the 'modern' track. Linking it to European literature, particularly English, he was able to give it new direction and was acclaimed as a progressive poet.[1]

He has had a long career in both the Indian Independence Movement movement against the British in the Khyber Pakhtunkhwa (then NWFP) of what was then British India as well as part of the National Awami Party (NAP) in its various incarnations in Pakistan. His early political career began during the Quit India movement after he came under the influence of the Khudai Khidmatgar movement. He was forced to leave the school due to his involvement in the Quit India Movement. As a writer he served as editor of various Newspapers and periodicals, including Anjam, Shahbaz, Adal and Rahber was well as script writer for Radio Pakistan.[2]
Political career[edit]
Main article: National Awami Party

He was defeated in the 1970 election in his home constituency. After the resignation of Khyber-Pakhtunkhwa cabinet in protest at President Zulfikar Ali Bhutto's dismissal of the Balochistan government led by Sardar Ataullah Mengal, Ajmal Khattak became the Secretary General of the National Awami Party.

He was the organizer and stage secretary at the United Democratic Front rally held at Liaquat Bagh Rawalpindi on March 23, 1973, when shots were fired at the UDF leaders, including Khan Abdul Wali Khan. In the general melee that followed, a number of UDF and NAP workers were killed by the authorities in their attempt at ending the rally.

Parliamentary session in 1998-1999. From left: Chaudhry Muhammad Barjees Tahir, Ajmal Khattak, Chaudhry Aitzaz Ahsan, Benazir Bhutto.
Exile[edit]

Since Ajmal Khattak was a prominent figure in the National Awami Party, he was wanted by the Federal Security Force as part of the general crackdown on NAP. In order to avoid arrest and possible torture, he fled into self-imposed exile to Afghanistan and stayed there for 16 long years. During this time he was closely associated with the Pakhtunistan movement.

During his years in Kabul, Ajmal Khattak was a close confidant of Badshah Khan, and also enjoyed excellent relations with leaders of the People's Democratic Party of Afghanistan, including President Nur Muhammad Taraki, Babrak Karmal and Dr.Mohammad Najibullah. Despite his leftist leanings he opposed Soviet plans to intervene in Pakistan following the Soviet occupation of Afghanistan.[3]
Writing and poetry[edit]

A committed Marxist-Leninist he was the author of many books in Pashto and had written 13 books in Pushto and Urdu including a History of Pushto Literature (in Urdu) 'Pakistan Main Qaumi Jamhoori Tehrikin, Da Ghirat Chagha, Batoor, Gul auo Perhar, Guloona auo Takaloona, Jalawatan ki Shairee, Pukhtana Shora and Da Wakht Chagha. In 2006, the Torlandi Pukhto Adabi Tolana, Swabi, conferred on Ajmal Khattak the title of Baba-i-Nazam at a big public mushaira.

His work has been the subject of renewed interest by the South Asian Studies Department at the University of Pennsylvania, which has translated his works into English.[4]

However, in November 2006, when the government informed him that he was in line for the lucrative award of Sitara-i-Imtiaz, he refused it with a polite note. He was also awarded the Kamal-e-Funn Award 2007 by the Pakistan Academy of Letters.[5]
Return to Pakistan[edit]
Further information: Awami National Party

He ended his exile in 1989 after the Awami National Party (ANP), the successor of the NAP, entered into an electoral alliance with Nawaz Sharif and his Pakistan Muslim League- led Islami Jamhoori Ittehad (IJI). In the general election of October 1990, Ajmal Khattak was elected from his home district of Nowshera to the National Assembly of Pakistan, defeating Tariq Khattak of the Pakistan Peoples Party (PPP). These elections also signalled the retirement of Khan Wali Khan after his electoral loss to Maulana Hassan Jan of the Jamiat Ulema-e-Islam. Ajmal Khattak was elected as the President of the ANP when Khan Wali Khan stepped down from the post.
President of ANP[edit]

In the 1993 general elections, Ajmal Khattak lost his reelection bid in Nowshera to the PPP candidate Major General Naseerullah Babar. As a leading critic of the PPP, it was important for the ANP - IJI alliance to have Ajmal Khattak in parliament, and he was therefore nominated to the Senate of Pakistan in March 1994. His two terms as President of the Awami National Party were noted primarily for the close alliance with former opponents, the Muslim League, after the alliance collapsed in January 1998 over the renaming of the province of NWFP to Pakthunkhwa and Khattak role in leading the Awami National party briefly into joining an alliance known as the Pakistan Oppressed Nations Movement (PONM). The decision to join PONM was made despite strong pressure from party critics who preferred the ANP to ally themselves with a Federal party like the Peoples Party. Eventually, Khattak succumbed to party pressure and the Awami National Party left PONM[6] joining the Grand Democratic Alliance which included the Pakistan Peoples Party.

He was ousted as ANP President in 2000, after a protracted power struggle with Nasim Wali Khan, wife of Khan Abdul Wali Khan, triggered by accusations of his closeness to Pervez Musharraf and his criticism of corrupt politicians in a press conference.[7] Deciding to leave the party he briefly led a splinter group called National Awami Party of Pakistan. His Party was routed in the 2002 general elections amidst the religio-political parties alliance, Muttahida Majlis-e-Amal (MMA), sweep of Khyber-Pakhtunkhwa. After the shock victory of the MMA, he rejoined the Awami National Party after efforts by Khan Wali Khan. He retired from active politics in 2003 and was given the title of party patron in Chief.[8]
Death[edit]

Khattak died at a local hospital in Peshawar on Sunday, February 7, 2010. He was 85. He had left politics years earlier and had been residing at his native village, Akora Khattak.[9] He was laid to rest a day after his death.[10] On 12 May 2012, Khattak's shrine was blown up by unknown militants in Akora Khattak village

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Friday 12 July 2013

Khan Abdul Jabbar Khan

Khan Abdul Jabbar Khan
   Khan Abdul Jabbar Khan (Urdu: خان عبدالجبار خان‎) ( born 1882 – May 9, 1958), popularly known as Dr. Khan Sahib, was a pioneer in the Indian Independence Movement and a Pakistan politician.Contents [hide] 1 Early life 2 Contribution to the Indian independence movement 3 Politics in Pakistan 1947 – 1954 4 Back in government 5 Assassination 6 References 7 Notes 8 See also Early life[edit] He was born in the village of Utmanzai, near Charsadda in the Khyber-Pakhtunkhwa. His father, Bahram Khan was a local landlord. Khan Sahib was eight years older than his brother, Khan Abdul Ghaffar Khan (Badshah Khan). After matriculating from the Edwardes Mission High School in Peshawar, Khan Sahib studied at Grant Medical College, Bombay (present day Mumbai). He subsequently completed his training from St Thomas' Hospital in London. During the first World War he served in France and after the war, he joined the Indian Medical Service and was posted in Mardan with the Guides regiment. He resigned his commission in 1921, after refusing to be posted in Waziristan, where the British Indian Army was launching operations against fellow Pakhtuns. Contribution to the Indian independence movement[edit] In 1935, Khan Sahib was elected alongside Peer Shahenshah of Jungle Khel Kohat as representatives of the North-West Frontier Province to the Central Legislative Assembly in New Delhi. With the grant of limited self-government and announcement of provincial elections in 1937, Dr. Khan Sahib led his party to a comprehensive victory. The Frontier National Congress, an affiliate of the Indian National Congress emerged as the single largest party in the Provincial Assembly. Politics in Pakistan 1947 – 1954[edit] At the time of independence, he was the chief minister. Later he was jailed by Abdul Qayyum Khan's government. After Qayyum Khan's appointment to the Central government and the personal efforts of the Chief Minister of Khyber-Pakhtunkhwa at the time, Sardar Bahadur Khan, he along with his brother and many other activists were released. Back in government[edit] He joined the Central Cabinet of Muhammad Ali Bogra as Minister for Communications in 1954. This decision to join the government led to his split with his brother.[1] In October 1955, he became the first Chief Minister of West Pakistan following the amalgamation of the provinces and princely states under the One Unit scheme. After differences with the ruling Muslim League over the issue of Joint versus Separate Electorates, he created the Republican Party. He resigned in March 1957 after the provincial budget was rejected by the assembly. In June, he was elected to the National Assembly representing the constituency of Quetta, the former capital of Balochistan. Assassination[edit] He was assassinated by Atta Mohammad at approximately 8:30 am on May 9, 1958. "Allama Mashriqi Maliciously Implicated in Murder Case" This tragic incident occurred while Dr. Khan Sahib was sitting in the garden of his son Sadullah Khan's house at 16 Aikman Road, GOR, Lahore. He was waiting for Colonel Syed Abid Hussein of Jhang to accompany him to a meeting organized in connection with the scheduled February 1959 General Elections. The assailant, 30-year-old Atta Mohammad was a “Patwari” (Land Revenue Clerk) from Mianwali who had been dismissed from service two years previously. He reportedly ran after his assailant during the ensuing mellee but fell down. Subsequently Dr. Khan Sahib was rushed to the Mayo Hospital. However the severe bleeding and grievous injuries caused by the multiple stab wounds meant that the doctors were unable to save his life. The body of Dr. Khan Sahib was taken to his village Utmanzai in Charsadda about 30 miles from Peshawar, where he was laid to rest by side of his English wife Mary Khan. All West Pakistan Government offices remained closed on May 9 and flags flew at half-mast in memory of Dr. Khan Sahib.[2] Speaking of his passing, Pakistani President Iskander Mirza said, about him that he was "the greatest Pathan of his times, a great leader and a gallant gentleman whose life-long fight in the cause of freedom, his sufferings and sacrifices for the sake of his convictions and his passion to do good to the common man were the attributes of a really great man."[3] Dr. Khan Sahib was survived by three sons; Sadullah Khan (a civil engineer from Loughborough University), Obaidullah Khan (a politician) and the youngest, Dr. Hidayatullah Khan. After his death, Nawab Akbar Khan Bugti was elected to fill the vacancy arising in the National Assembly. It is important to note that Dr.Khan Sahib's brother, Ghaffar Khan and his Red Shirt movement stayed away from the electoral politics. Ghaffar Khan actively opposed the One Unit and Dr. Khan Sahib's government. No major Red Shirt leader or worker ever joined the Republican Party, founded by Dr. Khan Sahib. The Red Shirts or Khudai Khidmatgar (servants of God) joined hands with nationalist and progressive workers and leaders from both the then East Pakistan and West Pakistan to form the National Awami Party (National Peoples Party) in 1957. thepukhtunkhwa.blogspot.com

Thursday 11 July 2013

Amir Dost Mohammed Khan


Amir Dost Mohammad Khan




Amir Dost Mohammed Khan- Durrani Empire 1757-1980 ( Founder of Barakzai Clan)

April 14, 2013 by Dr. Khurrum Yousafzai






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“We have men and we have gold and treasure and sacred land in plenty, we have everything.”
—Dost Mohammad Khan Durrani Barakzai King of India and Afghanistan to John Lawrence.

Famous Quotation of Amir Dost Muhmmad Khan of Afghanistan Durrani ( Royals Kings of Kings as Durrani is known ) to John Lawrence Brother of Irishman Sir Henry Montgomery Lawrence KCB (28 June 1806 – 4 July 1857) ( Man who made Law Lawrence College Ghora Galli Muree /Hazara) was a British soldier and statesman in India, who died In 1857 Mutiny defending Lucknow.


Amir Dost Muhammad Khan King of India and Afghanistan Till He lost it to British and his Partner Ranjit Singh .

Background and rise to power :

Dost Mohammad Khan (Pashto: دوست محمد خان, December 23, 1793 – June 9, 1863) was the founder of the Barakzai dynasty of Durrani Abdali Pashtun Kings of Afghanistan and one of the prominent rulers of Afghanistan during the First Anglo-Afghan War.[1] With the decline of the Durrani dynasty, he became Emir of Afghanistan from 1826 to 1839 and then from 1845 to 1863. An ethnic Pashtun, he was the 11th son of Sardar Payendah Khan (chief of the Barakzai tribe) who was killed in 1799 by Zaman Shah Durrani.[2] Dost Mohammad’s grandfaJamal Khan.




The two branches of the Barakzai dynasty (Translation of Barakzai: sons of Barak) ruled Afghanistan from 1826 to 1973 when the Durani Saudizai monarchy who were rulling the Indian part finally Wanned and was Week under Mohammad Zahir Shah and Ayub Shah . so the Afghan part of Durrani the Barrackzai came to rescue .

The Durrani Barakzai dynasty was established by Dost Mohammad Khan after the Durrani dynasty of Ahmad Shah Durrani was removed from power. During this era, Afghanistan saw much of its territory lost to the British in the south and east, Persia in the west, and Russia in the north. There were also many conflicts within Afghanistan, including the three major Anglo-Afghan Wars and the 1929 civil war.

The Durrnai Barakzai dynasty was the line of rulers in Afghanistan in the 19th and 20th centuries. Following the fall of the Durrani Saudozia Empire in 1826, chaos reigned in the domains of Durrani Founder King Ahmed Shah Durrani’s Afghan Empire as various sons of Timur Shah struggled for supremacy.

Because of this Sad state of Inernal Rivalry ,The Afghan Empire ceased to exist as a single nation state, disintegrating for a brief time into a fragmented collection of small units. Dost Mohammad Khan gained preeminence in 1826 and founded the Barakzai dynasty in about 1837.

Thereafter, his descendants ruled in direct succession until 1929, when King Amanullah Khan abdicated and his cousin Mohammed Nadir Shah was elected king. The most prominent & powerful sub-clan of the Barakzai Pashtun tribe is the Mohamedzai clan, of which the 1826-1978 Afghanistan ruling dynasty comes from.[2]

According to Hyat Khan’s history of Afghanistan, from their progenitor Bor Tareen, otherwise known as Abdal, are descended two main divisions: the Zirak and the Panjpai. The term Abdal, however, gradually superseded Bor Tareen and came into special prominence when Ahmad Shah Abdali, commonly known as Durrani, began his career of conquest.

The Achakzi were once a branch of the large Barakzai tribe, but Ahmad Shah Durrani was worried over this large tribe as potential competition for control of Kabul’s throne and split the tribe into two separate components and since then the Achakzi have remained distinct and are a separate tribe today. Their original homeland was Maruf District, Kandahar Province.[3][4] [5]

Bārakzai (Pashto: بارکزی ‎ barakzay, plur. BĀRAKZĪ; Urdu: برکزئی‎) is a common ethnic name among the Pashtuns of Afghanistan and Pakistan, meaning “son of Barak” in the Pashto language. Barakzai may also be the name of a Baloch tribe in Iran. There are seven distinct Pashtun tribes named Barakzai, with the Zīrak branch of the Abdal Tareen, Bor Tareen, Tareen. The Durrani is being the most important and largest tribe with over 4 million people.[1]

Durrani King Dost Mohammed Khan (1793-1863), a member of the Barakzai dynasty, was Amir of Afghanistan and India with his sphere of Influence extending to Delhi and Lahore Seat of Power of India till it was lost after Durrani Line and 2 Anglo Afghan war of 1838 and 1878 and the Anglo Sikh Wars which were Initiated by Ranjeet Singh and his 11 European generals and Financed by East India Company .

Durrani Wanning Empire because of Great Game :

He was Vicitm of Great Game and lost his Vast Empire of India and some Part of Afghanistan because of Moves of British East india company and Russian who Encroached on his Territory from 1826 to 1839.

Interestingly his Royal Durrani had Gained india after Ahmad Shah Abdali had Captured India after Pani Pat Wars and it was then Pashtun who were at time of mughal restricted to Afghanistan again Re-asserted their Claim on Indian after 1757 , when Mughals had lost thier Might and Power and East india Company / Briitsh had taken thier Strong Hold near the Indian Ocean Coastal Areas of Bihar and Bangladesh Areas where Afghan Muslim Tipu Sultan/ Amir Hyder had his domain that was Shattered because of Mir jaffer Treachery and British Clever and Cunning Politics .

His Area of India including Punjab and later NWFP , Baluchistan and Afghanistan ’s position between the Russian Empire and India meant that the British East India Company was anxious to ensure that a pro-British Amir was on the throne at Kabul. But they could not Succeed

Dost Mohammad Khan was born to an influential family on 23 December 1793 in Kandahar, Afghanistan.[3] His father, Payandah Khan, was chief of the Barakzai tribe and a civil servant in the Durrani dynasty.

They trace their family tree to Abdal (the first and founder of the Abdali tribe), through Hajji Jamal Khan, Yousef, Yaru, Mohammad, Omar Khan, Khisar Khan, Ismail, Nek, Daru, Saifal, and Barak. Abdal had Four sons, Popal, Barak, Achak, and Alako.[4] Dost Mohmmad Khan’s mother is believed to have been a Shia from the Persian Qizilbash group.[2]

His elder brother, the chief of the Barakzai, Fatteh Khan, took an important part in raising Mahmud Shah Durrani to the sovereignty of Afghanistan in 1800 and in restoring him to the throne in 1809. Dost Mohammad accompanied his elder brother and then Prime Minister of Kabul Wazir Fateh Khan to the Battle of Attock against the invading Sikhs. Mahmud Shah repaid Fatteh Khan’s services by having him assassinated in 1818, thus incurring the enmity of his tribe. After a bloody conflict, Mahmud Shah was deprived of all his possessions but Herat, the rest of his dominions being divided among Fatteh Khan’s brothers. Of these, Dost Mohammad received Ghazni, to which in 1826 he added Kabul, the richest of the Afghan provinces.

From the commencement of his reign he found himself involved in disputes with Ranjit Singh, the Sikh ruler of the Punjab region, who used the dethroned Sadozai prince, Shah Shujah Durrani, as his instrument. In 1834 Shah Shujah made a last attempt to recover his kingdom. He was defeated by Dost Mohammad Khan under the walls of Kandahar, but Ranjit Singh seized the opportunity to annex Peshawar. Dost Mohammad sent his son Akbar Khan to defeat the Sikhs at the Battle of Jamrud in 1837.[3] The recovery of the Jamrud Fort became the Afghan amir’s great concern.

European influence in Afghanistan

Rejecting overtures from Russia, he endeavoured to form an alliance with Great Britain, and welcomed Alexander Burnes to Kabul in 1837. Burnes, however, was unable to prevail on the governor-general, Lord Auckland, to respond to the amir’s advances. Dost Mohammad was enjoined to abandon the attempt to recover Peshawar, and to place his foreign policy under British guidance. He replied by renewing his relations with Russia, and in 1838 Lord Auckland set the British troops in motion against him.

Fearful of a Russian invasion of India via Afghanistan, in 1837 the British sent an envoy,Alexander Burnes to Kabul in 1837. to Kabul to gain his support. Dost Mohammad was in favour of an alliance, but when the British refused to help him regain Peshawar, which the Sikhs had seized in 1834, he prepared to talk to the Russians, who sent an envoy to Kabul.

This led Lord Auckland, the Governor-General of India, to conclude that Dost Mohammad was anti-British. The decision was taken to replace him as Amir with a former ruler, Shah Shujah.

In March 1839 the British forces under Willoughby Cotton advanced through the Bolan Pass, and on April 26 it reached Kandahar. On 7 August 1839, Shah Shujah was proclaimed Amir of Afghanistan, while Dost Mohammad sought refuge in the wilds of the 
Hinduu Kush. For some time he sought refuge with an influential local resistance leader, Mir Masjidi Khan. Closely followed by the British, Dost Mohammad was driven to extremities, and on 4 November 1840, surrendered as a prisoner. He remained in captivity during the British occupation, the Massacre of Elphinstone’s army in January 1842 and until the recapture of Kabul in the autumn of 1842.

In March 1839 a British force advanced through the Bolan Pass, and on 26 April reached Kandahar. Shah Shujah a Non Pashtun was proclaimed ruler.

Briitsh entered Kabul on 7 August, while Dost Mohammad sought refuge in the Hindu Kush. The British eventually caught him on 4 November 1840. He remained in captivity during their occupation and the disastrous retreat from Kabul in January 1842.

Following the British Massacre in First Afghan war of 1838-42 recapture of Kabul By Shah Sons and Afghan in the autumn of 1842, Dost Mohamed was restored to the throne, the unpopular Shah Shujah having been murdered by the Brave Afghans


The British East Indian Company decided that occupying the country would cost too much in men and money and withdrew. Dost Mohamed reigned until his death in 1863. With some exceptions, his relationship with British India was friendly, and from 1855 regulated by treaty.

He was then set at liberty, in consequence of the resolve of the British government to abandon the attempt to intervene in the internal politics of Afghanistan. On his return from British India, Dost Mohammad was received in triumph at Kabul, and set himself to re-establish his authority on a firm basis.From 1846 he renewed his policy of hostility to the British and allied himself with the Punjabi Sikhs.

However, after the defeat of his allies at Gujrat on 21 February 1849, he abandoned his designs and led his troops back into Afghanistan. In 1850 he conquered Balkh, and in 1854 he acquired control over the southern Afghan tribes by the capture of Kandahar.

On 30 March 1855, Dost Mohammad reversed his former policy by concluding an offensive and defensive alliance with the British government, signed by Sir Henry Lawrence, Chief Commissioner of the Punjab, first proposed by Herbert Edwardes.[5]


The Family Tree of Dost Muhammad Khan in Linege of Royal Durrani Empire Indo Afghan Kings 1757-1980.

In 1857 he declared war on Persia in conjunction with the British, and in July a treaty was concluded by which the province of Herat was placed under a Barakzai prince.

During the Indian Mutiny, of 1857 Dost Mohammad refrained from assisting the insurgents. His later years were disturbed by troubles at Herat and in Bukhara.

These he composed for a time, but in 1862 a Persian army, acting in concert with Ahmad Khan, advanced against Herat. The old amir called the British to his aid, and, putting himself at the head of his warriors, drove the enemy from his frontiers.

On 26 May 1863 he re-captured Herat, but on the 9th of June he died suddenly in the midst of victory, Mysteriously after playing a great role in the history of South and Central Asia for forty years. He named as his successor his son, Amir Sher Ali Khan.


Amir Dost Muhammad Khan Painting by East India Company Painter

Famous Paintings of last King of India and Afghanistan Amir Dost Muhammad Khan

This is lithograph is taken from plate 2 of ‘Afghaunistan’ by Lieutenant James Rattray.

Rattray was in the Bengal Army and took part in the first Afghan War, from 1839 to 1842. This conflict saw Dost Mohammed deposed as Emir of Afghanistan. Rattray was granted an audience with the Emir in Peshawar in January 1841. At this time, Dost Mohammed was a prisoner of state and on his way to exile in Calcutta.

Rattray was struck by the Emir’s deep voice, open manner and intelligent countenance, and by his followers with their finely chiselled features and tall, handsome figures.

The young boy with his head shaven in the manner “peculiar to the rosy-cheeked children of Caubul” was the Emir’s son from his youngest wife. Rattray wrote that since Dost Mohammed had been “a ruler just and merciful and attentive to affairs of state … the population of Peshawur considered him to be most unjustly treated by us.” The decorations of this apartment were a facsimile of the Emir’s former audience hall in the citadel of Ghazni.




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Fateh Khan,

Fateh Khan, the ablest of the Barakzai brothers, sped to join Mahmud, by then in exile in Persia, and together they proceeded to Kandahar. Mahmud had a very small following at this time but his new ally not only had the powerful backing of the Barakzai, but the following of other influential tribes in the Kandahar area as well. Together they secured Kandahar and advanced on Kabul from which Shah Zaman fled towards Peshawar. On the way he was captured, blinded and imprisoned in Kabul’s Bala Hissar. Three years later (1803), however, Shah Mahmud took his place in these dungeons. Shah Zaman’s full brother, Shah Shuja, had come to avenge his brother’s disgrace, and succeeded.


Fateh Khan, on the other hand, was wooed by the new occupant of Kabul’s throne, for Shah Shuja realized that he must obtain the united consent of the tribes if he was to remain master on his throne. Fateh Khan was the all important key to that consent. His story, a fantastic series of vacillations between periodic accom-modation with Shah Shuja, peeved inactivity in his castle at Girishk, open rebellion as champion of both Zaman Shah’s sons and Shah Mahmud’s sons and renewed support of Shah Mahmud, vividly epitomizes this entire period of confusion.



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Shah Shuja


Family

Shuja Shah was the son of Timur Shah Durrani of the Durrani Empire. He ousted his brother, Mahmud Shah, from power, and ruled Afghanistan from 1803 to 1809.
Marriages[edit]
A daughter of Fath Khan Tokhi
Wafa Begum
A daughter of Sayyid Amir Haidar Khan; Amir of Bokhara
A daughter of Khan Bahadur Khan Malikdin Khel
A daughter of Sardar Haji Rahmatu'llah Khan Sardozai; Wazir
Sarwar Begum
Bibi Mastan; of Indian origin
Career[edit]
Depositions, imprisonments and alliances[edit]

Shuja Shah was the governor of Herat and Peshawar from 1798 to 1801. He proclaimed himself as King of Afghanistan in October 1801 (after the deposition of his brother Zaman Shah), but only properly ascended to the throne on July 13, 1803.

Shuja allied Afghanistan with the United Kingdom in 1809, as a means of defending against a combined invasion of India by Napoleon and Russia.


On May 3, 1809, he was overthrown by his predecessor Mahmud Shah and went into exile in India, where he was captured by Jahandad Khan Bamizai and imprisoned at Attock (1811–2) and then taken to by Atta Muhammad Khan Kashmir (1812–3). When Mahmud Shah's vizier Fateh Khan invaded Kashmir alongside Maharaja Ranjit Singh's army, he chose to leave with the Sikh army. He stayed in Lahore from 1813 to 1814. In return for his freedom, he handed the Koh-i-Nor diamond to Maharaja Ranjit Singh and gained his freedom. He stayed first in Punjab and later in Ludhiana with Shah Zaman. The place where he stayed in Ludhiana is presently occupied by Main Post Office near Mata Rani Chowk and a white marble stone inside the building marking his stay there can be seen.

In 1833 he struck a deal with Maharaja Ranjit Singh of the Punjab: He was allowed to march his troops through Punjab, and in return he would cede Peshawar to the Sikhs if they could manage to take it. In a concerted campaign the following year, Shuja marched on Kandahar while the Sikhs, commanded by General Hari Singh Nalwa attacked Peshawar. In July, Shuja Shah was narrowly defeated at Kandahar by the Afghans under Dost Mohammad Khan and fled. The Sikhs on their part occupied Peshawar.

In 1838 he had gained the support of the British and the Sikh Maharaja Ranjit Singh for wresting power from Dost Mohammad Khan Barakzai. This triggered the First Anglo-Afghan War (1838–1842). Shuja was restored to the throne by the British on August 7, 1839,[2] almost 30 years after his deposition, but did not remain in power when the British left. He was assassinated by Shuja ud-Daula, on April 5, 1842.[3]

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History of Zarobai


History of Zarobai

When the partition of whole territory belonging to Pashtoons was taking place amongst their tribes by Shiekh Milli's partition rule, our ancestors were given their part/portion at Munara but as we know it was a small village & their share was much greater which was impossible to be given here so they got their remaining portion at Trapakai {now included in Tarbela Dam} and Pajman.

Munara (which was already a build up village at the north bank river Indus) was a very famous & historical place; it'a name has been mentioned in the battles fought between Yousafzai & Dalazak tribes time by time and other historic references, which describes its importance.

The battle b/w Gaju Khan (yousafzai) and Malik Bhai Khan(Dalazak) which lasted for depreciation of Dalazaks was fought somewhere near Munara.The defeatist Dalazak tribe escaped to the opposite side(south bank of river Indus i.e. Chuch Valley) across water.

The old village was actually a little to the west of present village at a distance of a kilometer approx. who's archives are still present.

1841 is the year of snow falling, because this year record snow was fallen, which blocked the whole way of water in river Indus,& by melting that huge & gigantic rocks of ice, there might be fierce flood which would definitely cause destruction. Therefore, the people living to the both sides of Indus were made aware of the situation. The govt. servants went to each & every village for appropriate preparation, but the time was exclusively short. At last that happened of which every one was afraid. The biggest stormy flood in the history of Indus valley, made big loss of lives & great destruction to the property. By the grace of All-mighty Allah the majority were made safe due to pre-storm actions & instructions.

All the dynasties of the village shifted to the place where the now called ZAROBAI & the then called DERAI exist.

There are also some information about some families who shifted to GHUR GHUSHTO(Chuch Valley, District Attock) before possible flood and some children & younger one's flee to the near by villages in that tumult. Some baby girls were later discovered in village Marghuz, but one may not agree with it, because there is no authentic proof of it.

The place where Zarobai exist, was a big knoll/hillock which was much safer from flood, therefore the people felt no hesitation to be settled there. Those people were very prudent & farsighted, hence gave the village a model shape, also made possible arrangements and prepared plans for future that's why it doesn't seems a village but a Model Town. But later some mischievous & opportunist persons destroyed its beauty for their small profits.

The question arises in minds ''Why this village is known as Zarobai?''

Some research Scholars belonging to this village have researched up to some how but more work is going on, regarding this matter. But my personal view/opinion is that this ZAROBAI, ZAROBAY or ZAROBI is in accordance with SAROBAI, SAROBAY or SAROBI in Afghanistan but later on a letter ''Z'' or ''S'' has changed in both either in Zarobai or Sarobai. May be the people living here & there have some conformity of tribes. We have many villages in East Pukhtonkhwa which are similar in names to the towns & cities either in West Pukhtonkhwa or in Hindustan. All these haven't happened in hurry/accident or fortunately, it may have a background but unfortunately underground. What may however the fact, but it is obvious that Afghanistan is the mother land of all Pashtoon tribes living in every corner of the globe.

In the beginning the people of Munara were very weak, they were very short in strength but soon they realize their weakness & loneliness, therefore requested the head of Yousafzai tribe in Swat, he sent some fight master families for their help with whom they (People of Munara) shared their properties. That's why ''CHAMLIWAL'' who came from Chamla, Swat have greater properties then other. Also some others families migrated from other places and settled here. That's why its population graph is so much higher. With the passage of time Yousafzai & Mandan were intermixed & it is impossible now to distinguish b/w them. Also there is a little quantity of other people known as ''Raghalya''. But they are countless. The whole people count themselves as Yousafzai even Mandan because all have been intermixed & promiscuous. But we have authentic proofs of genealogical table & hence write Yousafzai with our names.

The land of Zarobai is very fertile in nature. Large no. of great & famous people in every field of life are born here, like national heroes, religious scholars, doctors, engineers, poets, literature related & loving people, political leaders & workers, social volunteers, players of various local, national & international games. All these have played a gigantic roll in their respective fields. It is not possible for me to describe their names with their respective deeds because if I forget somebody's name it would be unsurpation/usurpation & to usurp/unsurp the right of someone especially in history is a big sin.


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History of Qissa Khwani Bazaar

The massacre at the Qissa Khawani Bazaar (the Storytellers Market) in Peshawar, British India (modern day Pakistan) on 23 April 1930 was one of the defining moments in the non-violent struggle to drive the British out of India. It was the first major confrontation between British troops and non-violent demonstrators in the then peaceful city—some estimates at the time put the death toll from the shooting at nearly 400 dead.[1] The gunning down of unarmed people triggered protests across the India and catapulted the newly formed Khudai Khidmatgar movement onto the National scene.[2]

The Khudai Khidmatgar (literally Servants of God), led by Ghaffar Khan, were a group of Pashtuns committed to the removal of British rule through non-violent methods. On 23 April 1930, Ghaffar Khan was arrested after giving a speech in Utmanzai urging resistance to the British occupation. Ghaffar Khan's reputation for uncompromising integrity and commitment to non-violence inspired most of the local townspeople to take the oath of membership and join the Khudai Khidmatgar in protest.[3]

Simultaneous were demonstrations led by a cross section of civil society in and around Peshawar, led by Maulana Abdur Rahim Popalzai against discriminatory laws like the Frontier Crimes Regulation against the people of the province.

After other Khudai Khidmatgar leaders were arrested, a large crowd of the group gathered at the Qissa Khwani bazaar. As British troops moved into the bazaar, the crowd was loud, though completely non-violent. British armored cars drove into the square at high speed, killing several people. The crowd continued their commitment to non-violence, offering to disperse if they could gather their dead and injured, and if British troops left the square. The British troops refused to leave, so the protesters remained with the dead and injured.[3] At that point, the British ordered troops to open fire with machine guns on the unarmed crowd.[4] The Khudai Khidmatgar members willingly faced bullets, responding without violence. Instead, many members repeated 'God is Great' and clutched the Qur'an as they went to their death[3]

Peshawar

The exact number of deaths remains controversial—several hundred were killed, with many more wounded. One British Indian Army regiment, troops of the renowned Royal Garhwal Rifles, refused to fire at the crowds. A British civil servant wrote later that "hardly any regiment of the Indian Army won greater glory in the Great War (World War I) than the Garhwal Rifles, and the defection of part of the regiment sent shock waves through India, of apprehension to some, of exultation to others."[3] The entire platoon was arrested and many received heavy penalties, including life imprisonment.[4]

The troops continued hunting the Peshawarites indiscriminately for six hours. Gene Sharp, who has written a study of nonviolent resistance, describes the scene on that day:

When those in front fell down wounded by the shots, those behind came forward with their chests bared and exposed themselves to the fire, so much so that some people got as many as twenty-one bullet wounds in their bodies, and all the people stood their ground without getting into a panic. . . . The Anglo-Indian paper of Lahore, which represents the official view, itself wrote to the effect that the people came forward one after another to face the firing and when they fell wounded they were dragged back and others came forward to be shot at. This state of things continued from 11 till 5 o'clock in the evening. When the number of corpses became too many, the ambulance cars of the government took them away.

In Peshawar and the surrounding area, the Khudai Khidmatgar suffered some of the most extreme suffering of the Indian independence movement. Ghaffar Khan later wrote that this was because the British thought a non-violent Pashtun was more dangerous than a violent one. Because of this, the British did everything they could to provoke them into violence, with little effect.[3]

The British action against the local Indian population created unrest throughout the British Colony of India. This resulted in King George VI (Emperor of India) launching a legal investigation into this matter. The British Commission brought the case forward to Chief Justice Naimatullah Chaudhry, a distinguished Judge of the Lucknow protectorate.

Historical records of Peshawar Archives indicate that like many previous incidents, the British Government decided to mask the Qissa Khawani Bazaar Massacre by bribing the Judge. In addition, King George VI also passed a resolution to Knight Naimatullah Chaudhry with the title of "Sir" and "Lord" to gain his favour. In return it was expected that Naimatullah would issue a report supporting the British Troops. However, Naimatullah turned down the offers and he personally surveyed the area of massacre and published a 200-page report criticizing the British on their heinous act and passed a resolution in favour of the local people of Peshawar and N.W.F.P Area. The decision of the judge was hailed by the local populace upon the basis that truth and honesty had prevailed.


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Akhun Darweza Baba History

AKHUN BABA AKHUN BABA Man by nature is very forgetful and absent-minded. He does forget the history of his forefathers with the passage of time. There are many people of my village who don’t know even the names of their grandfathers. This is because of the fact and don’t know the life history and other achievements of their forefathers. I am very curious to know the history of my respected forefathers. I also want to transfer the knowledge to my younger generation that I’ve got from my elders and history. Today, every one is involved in materialistic benefits. No one has a spare time to ask some thing from others. Some people also feel shy to ask about the history of their elders. I’m very grateful to the Almighty Allah for granting courage and assistance Allah says in the Holy Quran, “O mankind! (Allah) has created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who is one of the pious. Verily, Allah is All-Knowing, All-Aware” AKHUN KHEL Akhun mean "scholar" So Akhun khel mean the Scholar’s family. These tribe mostly the progeny of syeds mashaikh (scholar). Therefore these are known as Akhun Khel. Akhun Khel tribes resides in different part of North West Frontier Province, Pakistan (khyber pukhtunkhwa) There are different tribes known as Akhund khel. Akhund mean "scholar" So Akhun khel mean the Scholar’s family.(aulaad Akhun Baba) these tribe mostly the progeny of syeds mashaikh (scholars). therefore these are known as akhund khel.these akhund khel tribes resides in different parts of (khyber pukhtunkhwa) Akhunkhel meaning sons of Akhun Baba (aulaad Akhun Baba) Akhunkhel is not a caste akhund is a degree and titile of islamic law (fiqh) as such now a day’s PhD, degree holder every one is a Dr. as every akhun degree holder is akhund and their family (aulaad Akhun Baba) called akhunkhel. All the Akhunkhels are respected for their pious origin, forefathers, but they are not descended from one progenitor, each of them has their own genealogy, and background. Among them Syed Akhun Khels are very respected,and their genealogy is linked to Muhammad. Syed Abdul Wahab, known as Akhun Panju Baba, whose tomb is in Akbarpura which is attended by thousands of people each year, is their nearer forefather. SYED AKHUNKHEL The Akhundkhel Mians (Miangaan). Akhun Baba, Akhund is the title given to any chief of special sanctity,the descents of a well known saint Syed Abdul Wahab known as Akhund Panjo Baba. Syed Abdul Wahab alias Akhund Panju Baba aka Baba Sahib was a famous Akhund and preacher of Islam. Thousands of Hindus embrace Islam on his hand. Baba sahib was migrated from Kalu Khan Sawabi area to Akbarpura, he started his teachings and preaching from the Misri Pura area of Akbarpura, where today his tomb is present. Every day hundreds of people do visits the shrine to pay their respect to the Akhun Baba. Baba Sahib Family is Syed and locally being called as Akhun Khel Miangaan which still exists in the area. The Miangaan family is carrying on the Baba Sahib tasks of Preaching Islam till today, the present Gaddi Nasheen of the Akhund Panju Baba shrine is Syed Shamshad Ali Shah locally known as Pir Sb. Akhunkhel is a respectable family of khyber pakhtunkhwa who are known for their religious background. The Syed Akhunkhel Mians, enjoy special respect amongst the Pathans on account of their ancestry. These individuals were religious people who traveled many years back and the Pukhtons welcomed and honored them. Visits to shrines or ziarats were very common especially by the women, however this is gradually declining as the implications of bida't are getting familiar. The childrens of descendants are spread over various parts of the khyber pakhtunkhwa particularly in villages including Akbarpura in Nowshera district, Toru, Kati Garhi, Hamza Kot, Gujreat,Swat, and Rustam in district Mardan , Charsadda, Umarzai, Dobian Swabi, Hazara, and may other places. The saint lived in the times of Mughal Emperor Akbar who ruled India between 1555 to 1605.A few kilometres away from his shrine is the mosque where he used to educate his disciples. The strange thing about the mosque is that its old hall goes down by inches with the passage of time. And through word of mouth people say that when the whole mosques plunges inside the ground with the passage of time then it would be dooms day. Now after a few centuries lapse the mosque resembles as if its hall was a basement. The locals have made steps to enter its main hall for prayer. The detail account about this saint could find in the Tazkiratul Awoliya book, and in Awoliya-Hind (saints of Hind) book also. History also say that Akhund Baba ancestors first entered an area with the name of Symbol in pre-partitioned India and then to Kalu Khan in Swabi district, It is also said that the son of Akbar, prince Saleem (Jahangir) personally visited this saint. Akhund Panju Baba Urss is famous for its Milad and the speeches of religious scholars Free Mealing at Akhund Panju Baba at every Friday is a famous lunch being known locally as "Langar" or "Khurda", of Akhun Baba this lunch is offered to every visitor and passerby and some people do eat it with a believe that it cures diseases and is good for health. AKHUNZADA Akhund Zafar Baba's (AKHUN BABA) Actual name was Syed Kamil Shah, and he was an Afshar Turkmen who came to India as a toddler with his family, in the armies of the invading Turkmen Emperor of Persia, Nadir Shah Afshar. They first settled in Lahore, where the child Kamil Shah was made a disciple in the shrine of Hazrat Data Ganj Bakhsh (Syed Ali Hajwairy). Akhund Khels and Akhund Zadas both are same .Akhundkhel and Akhundzada meaning Akhund Family or Sons.Akhun Baba means islamic scholar and khale or zada means family or sons.(aulaad Akhun Baba) PASHTUN SYED TRIBES Many of the Pashtun in the khyber pakhtunkhwa Province of Pakistan, such as the Mishwanis , Akhunkhels Mian, Kakakhes Mian and Akhunzadas are a Fatmi and Hussani Syeds tribes living predominantly in Pakistan and Afghanistan. Some of them are called Pashtun because of Pashto speaking. The word Pashtun people shall not be confused with Pathan tribes, Mashawanis are Fatmi and Akhunkhels Mian, Kakakhels Mian,are Hussani. Mian (Plural Miangan) all the Miangan are respected for their pious origin, forefathers, but they are not descended from one progenitor. They have come from different origins, hence they are known with various names i.e. Syed, Akhunkhel,Kakakhel, Madakhel and Akhunzada etc. Among them Akhunkhels Miangan and kakakhels Miagan are very respected. most men in the family of Akhunkhel Miangan and Kakakhel Miangan ’put "Mian" before their name, and end in "Shah." AKHUNKHEL TRIBES Akhun Khel (also named as Akhwand Khel or Akhund Khel, or Akhoond Khel) is a collection of tribes living in Afghanistan and the Khyber Pukhtoon Khwa (KPK) province of Pakistan. The word "Akhun" is derived from "Akhund or Akhwand" which in persian means teacher "scholar". There are different tribes known as Akhund khel. Akhund mean "scholar" So Akhun khel mean the Scholar’s family.(aulaad Akhun Baba) these tribe mostly the progeny of syeds mashaikh (scholars). therefore these are known as akhund khel.these akhund khel tribes resides in different parts of (khyber pukhtunkhwa) Akhunkhel meaning sons of Akhun Baba (aulaad Akhun Baba). Akhunkhel are respected for their pious origin, forefathers, but they are not descended from one progenitor. They have come from different origins, each of them has their own genealogy, and background. hence they are known with various names i.e. Sayed Akhunkhel,Akhunzada and other tribe of akhunkhel. Akhunkhels are respectable family of Khyber Pukhtoonkhwa who are known for their religious background. Among them, Syeds Akhun Khels Miangan are very respected. The tribe is a Syed descending from Muhammad through his daughter Syedah Fatimah and his son-in-law Ali. The lineage transcends down from Imam Hussain and Imam Zain-ul-Abideen. Syed Abdul Wahab known as Akhun Panju Baba, whose tomb is in Akbarpura Nowshera which is attended by thousands of people each year, is their nearer forefather. AKHUN PANJU BABA Syed Abdul Wahab alias Akhund Panju Baba aka Baba Sahib was a famous Sufi and preacher of Islam. Thousands of Hindus embraced Islam on his hand. Baba sahib migrated from Kalu Khan Sawabi area to Akbarpura, he started his teachings and preaching from the Misri Pura area of Akbarpura, where today his tomb is present RAOZA-E-MUBARAK HAZARAT (AKHUN BABA) SYED ABDUL WAHAB ALIAS AKHUN PANJU BABA AKHUN ZAFAR BABA Akhund Zafar Baba's (AKHUN BABA) actual name was Syed Kamil Shah, and he was an Afshar Turkmen who came to India as a toddler with his family, in the armies of the invading Turkmen Emperor of Persia, Nadir Shah Afshar. They first settled in Lahore, where the child Kamil Shah was made a disciple in the shrine of Hazrat Data Ganj Bakhsh (Syed Ali Hajwairy). ROAZA-E-MUBARAK HAZARAT AKHUN ZAFAR BABA SYED SHAH ALI AHMED BABA Peer hz Syed shah jafar ali quadri came from multan pakistan as a islamic scholor to recite the islamic study in hyderabad deccan his nasbai silsla is from Hz akhun baba rahmatullah very famous name in pakistan but in a very short period he pass way at that time he was a naeb qazi and got some good place from nizam's. hz syed shah ahmed pasha quaderi born in this sufi gharana 20 th Ramzaan 1299 h 1879 at bolaram visal 17 shabaab 1386 at hyderab. Nasbe silsla (HZ AKHUN BABA RH Pakistan) walid e grami peer hz syed shah jafar ali quaderi rh from hz ali karam waju huw dada and silsa nana hz qasim dula rh hussaine. Nay pull. He took taleem from one of peer e kamil in multani silsila hz Mohammed shah quader pasha quaderi as known as pasha miyan hz shamsabad. after police action he lost every things and from that time till his visal his life was totally changed and live in un- known world but after his peer hz pasha miyan left he become more faqeer (tarekat e dunya) then he met hz bahrul uloom rh near city collage then again he become once more time a SALIK. as much as he known in roohani dunya lot of peer took his advices as a SALIK. he recite lot of wazifa and tazkiuth nafs that is called (chilla). Lot of time in his life the karamat was normally occurring but not permission to mention here. RAOZA-E-MUBARAK HAZARAT SYED SHAH ALI AHMED PASHA QUADRI AKHUN SALAK BABA Akhun khel tribe leader(Mohammad Akbar Shah who have given title of Akhund Salak means great learned person with spiritual powers) came from {Ghazni kabul gram in love of kabul. and it is situated at western banks of Indus river 15 km down stream from Thakot. And sent his followers armies under the command of his sons(he had 6 sons) his youngest son Akhund Ashraf lead army to the present day valley of kaunsh, chattar, kala dhaka, Battagram. Pakhlee valey , Kaghan valey, Allayee valley, up to mansehra, around 500 sq km area he seized from local hindu Raja's. and Akhund Khel tribe clans(Akhund khel tribe sub branch is named after Akhund Sallak). Akhun salak Baba is the author four books i.e Fataw -E- Ghariba , Manaqib (Akhun panju), Ghazvia , and Behr-Ul- Ansab AKHUN DARWEZA BABA Akhun Darweza baba, original name was Hazarat Abdul Rasheed Baba Sahib was originally a Tajak) .Akhund Darweza is the author of Makhzan-ul-Islam (Treasures of Islam) another book Tazkera tul abrar which is written in 3 parts. Hazarat Pir Baba R.A. guided his favourite disciple and Khalifa "Hazarat Abdul Rasheed alias Akhund Darweza R.A. who is buried in grave at Hazarkhwani Graveyard, Peshawar", Deewana Baba R.A. [Hazarat Maulana Saleh Akauzi] who is buried at Deweena Baba a village named after him in Gagra area and others and they took the special task of uprooting of the heretical anti-Islamic Roshaniya sect which flourished in Kohistan and the sourounding areas. AKHUN UMAR BABA According to “tarikh hazara’ author captain E.G Wace their ancestor was Akhun umar.This is the clan of allaiwal the sub Division of (Swati) jahangiri a division of Swati (tribe), Akhun umar came in this area tali (70 km from turbela) before atman zai tribe as a spirtual guide among the Bursa (a gujar tribe) and tareen (a famous tribe in pathan) AKHUN ILYAS BABA yusufzai are sub division of Khawajazai,Milizai and Painda khail.this clan is the progeny of Akhund Ilyas(1676 A.D) who was disciple of shaikh Adam Binori Mashwani this tribe is living in Dir in Khyber pukhtunkhw thepukhtunkhwa.blogspot.com