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Saturday 29 June 2013

Hamza Baba


Hamza Baba - Pashto Academy


Amir Hamza Shinwari, the legendry poet, scrip writer, dramatist, and a saint, is commonly known as 'Baba-e-Ghazal' (the father of Pakhto Ghazal) Hamza Baba himself testified the fact in a couplet, that:

The crimson of color in your cheeks,
Is the color of the blood of Hamza.
You came of age, Pashto Ghazal,
But turned me into an old Baba


Hamza Baba, son of the rugged mountains of the Khyber agency, born in Lwargi, a village in the north-west of Landi Kotal, in the house of Malik Baz Mir Khan, Chief of the Ashraf Khel, a clan of Shinwari Pakhtoon tribe, in December 1907. At of the age of six, he was admitted to school in Lwargi; from there, when he was eight, he came to Peshawar and continued his studies at Islamia Collegiate Peshawar. But he gave up his studies, when he was in 9th class, and retired to his village. And get married, soon after, according to the Shinwari tradition of early marriage.

Hamza Baba, later on, joined the British India Political Department as Passport Officer, later he worked as T.T. Officer in the All-India Railways. Forced by his restless nature, he quit the job, and devoted his energies to polish and gloss over the inborn artist. He went to the cosmopolitan city of Bombay-the Hollywood of Subcontinent. There he performed as a dacoit in a silent film 'Falcon': but unsatisfied with, he returned to his homeland. And devoted his life to mysticism, under the patronage and guidance of his murshid (god father), Sheikh Abdul Satar Chesthi, known as 'Bacha Khan'. Inspired by the wonderland of Sufism, which he called the 'haratabad, and a desire to achieve the unattainable. He carved a niche in the awesome of temple mysticism, and lived there for good in the monastery of his soul.

Hamza Shinwari started his career as a poet, when he was in 5th class. According to Hamza Baba, "my poetic nature persuaded me, and I started poetry in Urdu." The first ever poetry of his life was in Urdu. But on the advice of his patron, Sheikh Abdul Satar, he started poetry in his mother tongue, and devoted himself to the service Pashto. A couplet of his depicts Hamza Baba's attactchmetn and gratitude for Pakhto. Accordingly:

The enemy brands it as a language of hell,
To heaven I will go with Pashto.

Hamza Baba stands at the juncture of the medieval and modern Pashto poetry, and can undoubtedly be called the renaissance of the Pashto poetry. He lifted Pashto lyric to its zenith. This is why Hamza Baba stands at an enviable stature among all poets, and a pillar of the Pashto literature. Particularly, Pakhto Ghazal is remarkable: for its construction, expression, style, imagery, and even its diction. Testifying to this, he was crowned and jeweled with the epitaph of 'Baba-e-Ghazal' (the father of Ghazal) in a mushaera, which organized by 'Bazm-e-Adab' (Pakhto Literary Society) under the patronage of Pir Abdul Satar, in 1940.

Hamza Baba was a dramatist and prose writer of his class. He wrote more or less 400 dramas. According to Hamza Shinwari, Hamza Baba has written 200 plays, during his life long association with the All-India Radio that was established in 1935. Some of his well-known plays are: Zamindar (the farmer), Ahmad Shah Abdali, Akhtar Mo Mubarak Shah (Eid Greetings), Dwa Bakhilan (two Misers), Fateh Khan Rabia, Guman Da Eman Zyan de (doubt undermines faith), Khan Bahadur Sahib, Khushal Khan Khattak, Khisto, Matali Shair (the poet of proverbs), Maimoona, Muqabilla (competition), Qurbani (Sacrifice), Spinsare Paighla (the spinster), Da Damano Khar (city of the Professional singers), Da Chursiyano Badshah (king of the Hashish smokers), and Jrandagarhe (the miller). But these are just names and no more, as most of these manuscripts, for he handed over to the Radio in original text, were lost or misplaced. He has written the scripts, songs and dialogues of three mega-hit classical, namely: Laiala Majnoon, Paighla (the virgin) and Allaqa Ghair (the tribal area) both in 1960s.

Hamza Baba has authored so many books of varied subjects: some about philosophy of human life and mysticism, other about love and romanticism, or ethics and social values. Starting with short stories and essays, to some estimates, he has 30 books to his name, including ten books in Urdu. These include: Tazkira-e-Sittaria, Tajjaliate Mohammadia (the refulgence of Mohammad), Jabar Wa Ikhtiaar (Free will & Predetermination), Nawe Chape (new waves), Tashheer da Kaiynat (conquest of the universe), Wajud Wa Sujud (the essence of the apparent), Anna aur Ilm (ego and knowledge) in Urdu and its Pashto version, Insany anna au poha (human ego and knowledge), Zhwand (life) in Pashto and Zindagee in Urdu, and Da Weeno jam (cup of blood). He has written travelogue of his journey to Afghanistan and Mecca. He has translated Rehman Baba's Dewan (collection poetry) into Urdu, and two major works-Armaghan-e-Hijaz and Javed Nama--of 'Shair-e-Mashreq' (Poet of the East), Dr. Allama Mohammad, into Pashto, in 1964 and 1967, respectively.

Hamza Baba remained the incubator and nucleus of the institutions and circles framed for the promotion and uplift of the both Pashto and Urdu, during his life time. For instance he was one of the few who has established the first ever Pashto literary society 'Bazm-e-Adab' that came into being in 1937. He acted as vice president, and remained president until 1950 when it was finally evolved into 'Olasi Adabi Jirga' (National Literary Society). He was nominated vice president of Dairay-e-Adabiya (Urdu Literary Circle).

Hamza Baba suffered, for long, from kidney illness, which he operated at Hyderabad, in 1986, but to no effect and his traveled to the master on February 18, 1994. He was laid to rest in his ancestral graveyard of Ashraf Khel at Lwargi. After two and a half year, his mortal remains were exhumed and reburied at Darwazgai graveyard.

Owing to his services, he was awarded for his epoch making services the Presidential Pride Award by ZIa-ul-Haq in his life time, while the present government is presenting a tribute to him by constructing the Amir Hamza Khan Shinwari Complex at the site of his grave at Darwazgai, Landi Kotal, in the Khyber Agency. Marking the eight death anniversary a ground breaking ceremony of the Rs 3.2 billion project took place at the site his graveyard. The complex is consisting of mazar (coliseum), library, and auditorium.

Hamza Shinwari Baba was, undoubtedly, a flowering spring of extraordinary genius, and has become an icon of universal admiration beyond the barriers of cast, language, color, or creed. Dr. Qabel Khan comments that Hamza Baba "is a virtual stream of friends of friends, disciples, admirers, and well-wishers. Hardly there was any day in his life he was not visited by his admirers and readers…his knowledge of Pashto is simply encyclopedic."


Why my love's face wrinkles in smile in the mirror,
Her loveliness increases and excels tremendously.
Since the inducement of her face is similar to spring,
The amazement of the mirror changed into a garden.
The devout seem sorrow stricken externally,
But he doesn't have any sorrow in the heart.
The human beings have to face some constrains,
On the way of their free will.
You can see glimpses of the beauty in my amazement,
You don't need to have a mirror.
Is it the effect of cosmetics or thy own youth,
Which radiates in thy rosy cheeks.
Since you can't determine the standard of thy adornme

Rahman Baba

عبدالرحمان بابا
منشي احمد جان د پيښور
د پښتنو شاعرانو د ژوند کوتاه حالات او د ځائي ځانګي

خپرؤنو نېټه: 16 ستمبر 2005


پاڼه 1
پاڼه 2

پاڼه 3
پاڼه 4



عبدالرحمان بابا په پښتنو شاعرانو کښ ټولو نه زيات مشهور او غوره شاعر دې. د دۀ په شعرونو کښ د نورو مسلمانانو شاعرانو د شعرونو په شان مژهبي او اخلاقي رنګ دې. او مضمون ئې اکثر د حقيقي عشق دې. چه صوفيانه رنګ ئې آخستې دې. ولې په بيان کښ ئې داسې جوش او ساده توب دې چه د فارسي د شاعرانو په غټو غټو الفاظو کښ او د ګل بلبل په قيصو کښ نيشته. دې د پښتو حافظ شيرازي دې.

عبدالرحمان غوريا خيل مهمند وۀ او هزارخانئي کښ اوسيدۀ چه د مهمندو په تپه کښ يو کلې دې. او پېښور د پنځو حصو نه يوه حصه ده.

عبدالرحمان ډير عالم وۀ ولې د فقيري په ډول ئې عمر تيرولو. په دنيا باندې ئې څه غرض نۀ کولو او د خالق پاک سره ئې سروکار وۀ. خلقو سره ئې بې له کلي کلوئي او د غم ښادئي د راشه درشه نه بل څه کار نۀ وۀ. وائي چه د باجې سره ئې د نعتونو او د غزلو اوريدو ډير شوق وۀ.

او دا خبره چشتيانو کښ اکثر ښکاري. څه موده پس چه خداي ورته د شاعري نعمت ورکړ نو دنيا نه ئې بالکل څان ونغښتۀ او چرې چه څوک دوست د دۀ ليدو ته تلې دې نو دې ئې په ژړا ليدلې دې. د تل اوښکو بيولو په وجه ئې مخ ژوبل شوې وۀ. د عبدالرحمان دي ګوټ نيوو د مليانو د خولې برغولي لري کړ او کافر او ملحد ئې ورته وو. دې به جماعت ته د جمع نمانځه د پاره له ګوټ نۀ راوتۀ. او دا مليانو ته د شرع نه مخالفه ښکاريده. آخر د څنو راسې مليانو په پوهولو سره چه لوکوټي د ارت زړه خاوندان وو او ډيره بدنيتي په کښ نۀ وه جماعت ته تلۀ راتلۀ او نمونځ اودس ئې لکه د نورو راواخستۀ. په دې شان سره په خپله خوښه يا له ناکام ئې خلقو سره څه قدر ګډون راغلې.

عبدالرحمان بابا چه به بيتونه ليکل نو د هغو نقلونه به ئې خپلو راسې دوستانو ته ورکول چه يو بل ئې نۀ پېژندۀ او هغو به دې د پاره د يو کتاب په شکل کښ ډير په پام جمع کول چه د رحمان بابا له مرګ پس به ئې راوباسي. لکه چه دا خبره د هغۀ د مرګ نه پس معلومه شوه او دا هم څرګنده شوه چه ځنو دوستانو ئې د خپل جمع کړي کتاب غټولو د پاره په کښ نور نور غلط ملط اخطا خطا شعرونه وليکل او کس ئې پر د عبدالرحمان بابا واچولو او دغه سې د عبدالرحمان بابا د غزلونو دوه کتابونه جوړ شول چه ړونبي او روستي نوم پرې کيښوې شۀ. ولې خداي به د هغه عزت او پړده ساتله. دا ټکي توري د هغه يو څو دوستانو ډير خاصه ؤ کښ وو معلومه کړه چه هغو ته د رحمان بابا يو څو غزلې يادې وې يا ئې پيژندې. هغو دوستانو د هغه اصلي شعرونه راچونړ کړل او يو ديوان ئې ترې جوړ کړ چه تر اوسه پورې پيړو په پيړو راغلي دي. بيا هم په اکثرو نقلونو کښ ډير فرق دې يعني په ځنو غزلو کښ يو نيم شعر زيات يا کم دې يا ځنو نقلونو کښ هغه غزلونه دي چه نورو کښ نيشته.

ځنې بيانونو نه معلومېږي چه عبدالرحمان د خوشحال خان په زمانه کښ تير شوې دې. او وائي چه يو دوه ځلې د دوئي بحثونه هم شوي وو. ولې دا خبره عقل نه مني. دا به وي چه عبدالرحمان د هغه بهادر سردار يعني خوشحال خان په آخر عمر کښ وۀ سهي خو دې لا هلک وۀ. دا خبره لا اړخ لګوي چه دې به د افضل خان په زمانه کښ وۀ چه د خوشحال خان نمسې او د هغۀ په ګدې ناست وۀ او تاريخ مرصع او نور ښه ښه کتابونه ئې جوړ کړي دي. او د هغه خبرې د غلط والي ثبوت دا دې چه د ګل خان او جمال خان په افسوس ناک مرګ باندې عبدالرحمان او حميد لوې لوې نوحې ليکلي دي او دا واقعه په 1123هجري کښ شوې ده چه هغه وخت د خوشحال خان د مرګ پينځه ويشت کال شوي وو. او دا خبره هم غلطه ده چه د دوئي دواړه سره شعربازي او بحثونه شوي وو. ځکه چه د دوئي دواړه هم څنګ نۀ وو. عبدالرحمان يو فقير د کوټکئ سړې وۀ. چه دنيا ته ئې شا کړې وه او خوشحال خان د يو قام سردار او دنيادار شاعر وۀ.

نـــه شــي د خــانـانو د ملنــګو سره کـلي
چرته عزيز خان چرته ملنګ عبدالرحمان

د عبدالرحمان د لور د طرف اولاد تر نن ورځې پورې يو وړوکي غوندې کلي کښ شته دې چه د هغې نوم بهادر کلي دې (يعني د بهادرانو کلې) ليکن د زوئې د طرف پښت ئې خلاص شوې دې. د عبدالرحمان بابا قبر تر اوسه پورې د دې کلي په اديره کښ موجود دې.

د عبدالرحمان بابا ژوند باره کښ دا مقاله قاضي احد جان صيب ليکلې ده چې کوم د پښتو مجلې (ستړې مشې) کښ په کال 1932 ء کښ خپرول شوې وه. د دې مجلې خپرونکښې هم دوئي په خپله ول او د مقاله ښاغلي احمد جان صيب راواستولې ده

Khaljies History

Khaljies are Afghan
Abdul Hai Habibi

Publishing Date: Friday, March 19 2010

In the Indian HistoricalCongress, held in 1939, one of the speakers who spoke on this issue said thatthe Khaljies were not Turks, and his studies were published in the Proceedingsof the Indian History Congress. But before this Edward Thomas had published abook entitled The Chronicles of the Pathan Kings of Delhi, in 1871 in London,in which he recalls that from 1193 to 1554 A.D., the Delhi Sultans were Pathan=Afghankings. During this period five Moslem dynasties and 40 kings ruled over theDelhi throne.[1]Sir Wolseley Haig, who published the third volume of the Cambridge History ofIndia in 1928, in which he discusses Turks and Afghans in India, says for thesake of precaution that the Khaljies were related to Afghans and adds that theywere Turks who adhere to Afghan customs and live in the Garmser area ofAfghanistan. Since their second race came into being in India, they have deniedbeing the descendants of Turkish origin.[2]

In the whereabouts of 1205A.D. and after the death of the Ghorid emperor Mui'ziz-ud-din Mohammad Saam, anumber of Afghans, some of whom were of the Pashto speaking Afghan origin andothers belonged to the Turkish race were raised in Afghan courts and got mixedwith Afghans. Therefore, scholars like Thomas and his predecessors considerthem afghan even they might have been related to Turks or Arabs. For example,when Khazir Khan, the son of Malik Sulayman conquered Delhi in 1404 A.D., heand his followers (according to Mohammad Qasim Firishta) considered themselvesto be the descendants of the Prophet Mohammad. Yahya, son of Ahmad Shahrani,who wrote Tarikh-e Mubarak Shahi in 1404 A.D., in the name of his sonMubarakshah, and other historians like Shams Siraj A'fif in Tarikh-e Ferozshahiand Abdul Qadir Badayuni, the author of Muntakhab-ul-Tawarikh also considerthis dynasty to be Sayyids or the descendents of Mohammad the Prophet. ButMohammad Qasim Ferishta says: "Before this Malik Sulamaan never claimed to be adescendent of the Prophet Mohammad."[3]The same subject has also been written by Maulawi Ahmad Ali Hindi.[4]While Zakaullah, the modern Indian historian manifests that Malik Sulaymaan andhis son were Afghans and not Sayyids of the Arabic race.[5]

Since in this article theissue under investigation is the Khalji and refutation that they are linked tothe Turks, explanations and details into other issues will not be discussed.From the available historical and linguistic reasoning it can be said thatKhalji is the present Ghalji and is the name of certain Afghan tribes. Thisroot is present in Gharj, Gharcha, Ghalcha and other historical words, and "gh"has converted to "kh", hence Ghalji has been mispronounced as Khalji. Thischange is seen in the texts of the third, fourth and following centuries of theHijera.

According to Minhaj Serajthere were over 15 great Khalji personalities who ruled from 1203 A.D. onwardsover India and were spreading Khorasanian and Islamic culture all over northernIndia and the highlands of North Bengal.[6]Once again the Khaljies ruled over Delhi from 1203 to 1320 A.D. All theserulers were the Ghaljis of Afghanistan. Several places are still known inAfghanistan as Khalaj. Such as the Khalaj (near Gizeo of Rozgan, north ofKandahar), the Khalaj[7] ofHelmand valley and the Khalaj of Ghazna, which Yaqut also mentions [8]as being near Ghazni in the land ofZabulistan.

In view of linguisticanalysis, Khalji, Ghalji or Ghalzi are Gharzay, meaning mountain-dwellers (inPahsto ghar means a mountain and zay born of). In the tale of Kak Kohzad(Mulhaqat-e-Shahnama, vol. 5, p. 33) these people are of Afghan descent andaccording to the author of this book they lived in Zabul (between Ghazni and Helmand)in the plain which is linked with Hindwan. These people are said to be tentdwellers. Kohzad is the translation of Pashto Gharza and the Ghalji. Tent dwellersstill live in the same manner in this region. Just as in Pashto this ancientword is Gharzay=Gharlji=Khalji. In Arabic it is written Gharj, and kohzad inDari has the same structure and meaning. The term is so old that Panini, thefounder of Sanskrit grammar (about 350 B.C.), has called the tribes of centraland northern Rohita-Giri=Hindu Kush, as Pohita Giries or mountaineers [9],which means kohzad or gharzay=Khalji.

We know that Indians calledthis land Roh. Huen Tsang has also noted this word in 630 A.D. and after 1203A.D. Indian authors have called Afghanistan, (extending from Heart to HasanAbdal) Roh[10]and its inhabitants as Rohela, which means kohzad or Ghalji=Khalji. In India aplace named Rohil-Kohzad is related to Rohela (Kohzad) and was the dwellingplace of Afghans who had settled in India. In the names of some tribes "gh" hasben converted to "kh" e.g. Khir=Khez=Qir=Ghez[11]or the present Saghar, south of Ghor, has been recorded as Saakhar by MinhajSierj. [12]

With great doubt MohammadQasim Firisha states from Tabaqat-e Akbari of Nizam-ud-Din Ahmad Bakhshi Hirawithat Khaljies are the descendants of Khalij Khan, the son-in-law of GenghisKhan. But this statement is not true, since historical documents reveal thatKhaljies or Ghaljies lived in Zabulistan three centuries before Genghis. Theunknown author of Hudud-ul-Alam writes in 982 A.D.: "In Ghazna and the vicinityof these towns, which have been mentioned here, live Taraks of Khalj." They area nomadic people and possess a lot of sheep. These Taraks of Khalj are found ingreat numbers in Balkh, Tukharistan and Gozganan also. [13]

Minhaj Siraj once againproves that the Khaljies ruled long before Genghis and his son-in-law over Indiaand their empire stretched as far as the highlands of North Bengal. A fullchapter of the 20th part of his book deals with these people. [14]

He says that the Khaljieslive near Ghazni, Garmseer and Ghor, but has not said anything about thesepeople being Turks. On the other hand, he clearly refers to other rulers ofTurkish descent as Turks.

Khalj, which has beenaltered to Khalakh by calligraphers, was a well-known word among geographerslong before the compilation of Hudud-ul-Alam. Ibne Khurdadbeh (844-848 A.D.)also speaks about Khaljiya. He confirms that there is a difference betweenKhalj and says: "the winter dwelling of Turksof Kharlukh (Kharlikh) is near Taraz and nearby them lie the pastures of Khalj(Khaljiya).[15]From this it is evident that the nomadic tribes of Khalji of that time, similarto their present habits, moved towards warmer regions during the cold season ofthe year. According to Ibn-e Khurdadbeh these regions were called Jarmiya(Jurum of Baladhuri and Minhaj Siraj). Ibn-e Khurdadbeh writes that theirwinter pastures were on this side of the Oxus river (p. 3). Some of these nomadictribes still go to these areas.

Another geographer IbrahimIbn-e Mohammad Istakhri (about 951 A.D.) writes Khalj are a clan of Atrak (mostprobably a plural of Tarak) who came to the region between India and Seistanduring ancient times. They had large stocks of sheep and their language andclothes resemble those of Turks.[16]

Some oriental scholars areof the belief that Gharjies are the descendants of Helthalites (presumably amixed race of Hepthalite and Pakhts who have been living in Afghanistan sincethe Vedic Aryan period). Marquart says: Khalch or Kholackj are descendants ofthe Yaftals, who have been mentioned as Khwalas in Syrian sources (about 554A.D.). After this in 569 A.D. ambassador Zemarchos has written this name asXoliatai.[17]

Mohammd son of AhmadKhwarazmi (980 A.D.) says: Khalj and Taraks of Kabjiya [18]are the descendants of Hayatila who held great prestige in Tukharistan. [19]

The Khalj and Afghans havealways been mentioned together and indispensably their place or origin and racewas common. Abu Nasr Mohammad, son of Abdul Jabbar Utbi (1023 A.D.), in theconquests of Subuktagin writes as follows: "the Afghans and Khalj obeyedSubuktagin and reluctantly joined his forces."[20]Ibn-ul-Athir has also mentioned this event in the same manner. [21]

Minorsky clearly writes thatthese Khaljies are the ancestors of the present Afghan Ghalji. Barthold andHaig have written the same in the Islamic Encyclopedia. [22]It can therefore be said that Khalji or Ghalji were related to the Hepthalitesand Zabul rulers, since the Helthalites, (Hayatila of Arabs) ruled overZabulistan. Their features struck on coins resemble the features of the Ghaljiyouth who live in this area and have high noses, almond eyes, bushy hair, andstrong features.

Therefore, Khaljies orGhaljies are not the descendants of those Turks or Ghuz who had come to Khorasanduring the Islamic period, but are Hepthalites of the Arian race who werefamous as White Huns and lived in Tukharistan and Zabulistan and the name of theirancestors has remained in the names of the present Ghalji�the Kochi=Koshitribes of Zabul. Similarly the root of Hiftal is seen in Yaftal and Haftali inAbdali. The word Ghalji is known in Badakhshan now as Ghalcha=Garcha. In Dariliterature this word means a simple man or mountain dweller. Abu Tayib Musa'bi(about 938 A.D.), the poet of the Samanid court says:

If a Garcha can live overone hundred years,
Why did the Arab (Prophet)live only sixty three?

The word Koch and Balochhave been written in the same place in appendages of Shahnama, and the Arabshave Arabized them to Qufs and Balus. In fact they are Khalji=Ghalji nomadshaving an ancient history in Ariana. Some scholars believe that these Kochi (nomads)are the Apa Kochiya mentioned in Achaemenian inscriptions who lived in thisregion before commingling between the Hunnish Arians. [23]The blending of White Huns of Arian descent with Pakhts (Paxtoons) in Bactria,the valleys of the Hindu Kush, Kabulistan, and Zabulistan was a natural phenomenonsince two northern and southern branches of the Arian race have got mixed. Itis not evident what language the White Arians (Hun=Hepthalite) spoke, but fromthe closeness of dialects in the upper Hindu Kush e.g. Gharcha, Wakhi etc. itcan be guessed to have resembled Pashto and certain Pashto sounds which are notfound in Pahlawi, Dari, Avesta and Sanskrit are present in these dialects untilnow. These white Arian Huns were Haftali (Abdali) who attacked India fromZabulistan and conquered Kashmir. The Sanskrit inscription of the 7thcentury A.D. found in 1839 A.D. in Wihand on the banks of the Indus river nearAttock refers to them as strong men who ate meat and calls them Turushka. [24]

The Kashmiri historian,Kalkana, in his book Raja Tarangini (1148 A.D.) writes about these kings andtheir ferocious attacks over Kashmir and says that the Turushkas carried their weaponsupon their shoulders and shaved half their scalp. He says that the Kushanidkings Kanishka, Hushka, and Jushka are the descendents of Turushka. [25]

Turushka of Indian sourceswill be discussed later. The Huns who after the 6th century A.D.increased in numbers after amalgamating with the Pashtoons and attacked India have been called Khans in India and until the present time Pashtoons are calledKhan all over India due to the alteration of h and kh in central Asianlanguages. For example the Hwarazm was converted to Khwarazm. The Turkspronounce Khanam as Hanam while the Afridis of Khyber pronounce Khan and Khun.In Masalik of Ibn-Khurdadbeh the name of Turkhan has been written as Tarkhum(p. 41). Therefore it is possible that Huns or Khun could have been convertedto Khan, which means that the Afghan Khalji Khans were not Turks and we havethe following reasoning to prove this statement.
Mahmud Kashghari (1074 A.D.), who was of Turkish descent and a Turkologistsays: The ghuz of Turkmans comprise 24 tribes, but two Khaljiya tribes resemblethe Turks are not considered Turks.[26]This Turkish historian who has studied the Turks and even note their tribes,refrains from adding the name of Khalj with the Turks. [27]
Mohammad sonof Bakran in the whereabouts of 1203 A.D. writes: The Khaljies of Taraksmigrated from Khalukh to Zabulistan. They have settled in the plain nearGhaznayn. Because of the hot weather their color has changed and they becameswarthy, their language also changed. As a misreading Khalukh is read Khalj. [28] From this declaration of theauthor of Jahan Nama it is clear that due to differences in color and languagethe Khaljiya were separate by all means from the Turks and a misreading existedbetween Khalj and Khalukh.

Minhaj Seraj, who is from Khorasan and is wellfamiliar with the affairs of this land, knows a number of Turkish rulers ofIndia, but has always referred to the Turkish and Turks and the Khaljiya asKhaljies.
Zia Barani, the Indian historian (1357 A.D.) in hisbook Tarikh-e-Ferozshahi, has a special chapter where he says the king must beamong the Turks but when Malik Jalaluddin Khalji ascended the Delhi throne hesays: "the people found it difficult to tolerate a Khalji king." [29]Since Khaljies were not Turks Indianhistorians also considered them to be Afghans.[30]
In Afghan literature the Khalji of India have beenreferred to as being Afghan Ghalji. Khushal Khan Khattak, the famous Pashtopoet (died 1688 A.D.) in a long elegy enumerates the Afghan kings and considersSultan Jalaluddin Khalji (1290-1295 A.D.) to be a Ghalji of Wilayat(Afghanistan).

"Then SultanJalaluddin ascended the Delhi throne who was a Ghalji from Wilayat." [31]

Afghans usually referred tothe lands behind Khyber as Wilayat and the Indians referred to Khorasan andAfghanistan by this name. This shows that until the time of Khushal Khan theKhaljies were considered Afghans and not Turks.
Another reason which proves that the Khaljies areAfghans is an ancient book in which it is stated that the Pashto language (Afghani)is the language of the Khaljiya. Since Pashto is the language of the Pashtoons(Afghans) therefore the Khaljies are also Afghans.

A manuscript on the miraclesof Sultan Sakhi Sarwar[32](known as Lakhdata died 1181 A.D. and buried in Shah Kot of Dera Ghazi Khan) iswritten in Persian whose author is unknown. In this book the author relates astory from Tarikh-e Ghazna by Abu Hamid-al-Zawali and quotes Hasan Saghani. [33] "KabulShah, Khingil, who according to Yaqubi lived about 779 A.D. [34]sent a poem in the Khaljiya language to the Loyak of Ghazni." Analysis of thispoem shows that it is ancient Pashto which is said to have been the language ofKhaljiya. This means that the Khalji spoke Pashto, and they are the presentAfghan Ghaljies.
Fakhruddin Mubarak Shah, well known as Fakhr-eMudabir and author of Adab-al-Harb and other famous books, writing on the Historyof India (1205 A.D.) says that the armies of Sultan Qutb-ud-Din comprised ofTurks, Ghori, Khorasani, Khalji and Indian soldiers. [35]This proves that in the beginning of the 7th century Hijera theTurks and Khaljies were two separate nationalities. If not so then they wouldnot have been mentioned separately in the same sentence.
Until the time of Babur, the founder ofthe Indian Mughal dynasty the Ghalji of present Ghazna have been mentioned asAfghan Khalji and not as Turks. Babur says: "In 1507 A.D. we had ridden out ofKabul with the intention of over-running the country of Afghan Khaljies,northeast of Ghazni and brought back with us one hundred thousand head of sheepand other things."[36]
Turk-Tarak Turuska

There are two reason as towhy the Khaljies have been mistaken to be Turks:

First: The Sakas, Kushanidsand Huns came to Bactria and Tukharistan and southern Hindu Kush from TransOxiana and they were desert dwelling Arians and their culture resembled that ofTurks of Altai and western China. These people probably had cultural andlinguistic similarities with the Turks. Since these people got mixed with the aboriginesof Ariana (ancient Afghanistan), the Tajiks and the Pashtoons. According toJahan Nama their language and color changed. Therefore, Barthold and some otheroriental scholars considered the Pashto speaking Ghaljies to be descendants ofthese people. Even the name Abdali is related to these people and Awdal=Abdalhas derived from Haftal=Yaftal. Classic writers have written this name asEuthalite. The tribes of Kafiristan (present Nuristan), northeast Hindu Kushalso referred to Moslem Afghans as Odal up to the 19th century. [37]The Kabul Shahs of the 7th century whose titles and names were inDari or Pashto were the descendants of the Dumi tribe of the Kushanids. [38]

The second reason is that inArabic script the word Tarak and Turk resemble each other and since Turks werewell-known among Arab writers from the early years of Islamic period,therefore, they considered Tarak of the Afghan Khaljies to be Turks from theTurkish race. While the Taraki Ghaljies are famous Afghan nomadic tribes whosenumber in the plains of Ghazni (according to Shahnama from their land there wasa way to Hindustan) surpass 50,000. Until the present time these people movetowards the valleys of the Indus and Tukharistan during winter. They possesslarge herds of sheep, speak Pashto and are true representatives of Afghanculture.

But the word Turushka, mentioned in Sanskrit works,has been used in different forms in Raja Tarangini. In first Tarangini, shlok170, three Kushanid emperors have been considered to belong to the Turushkatribe. Paragraph 20 of another Indian work, Chavithakara, also deals with thisissue the same way.[39]But in Rajaa Tarangini (vol. 2, p. 336) this word has been mentioned by Kalhanaas the name of Muslim conquerors who were in war with the Kabul Shahs. SirAurel Stein says: "Undoubtedly, here Turushka means the Moslems. In 871 A.D.Saffarid Yaqub Layth captured Kabul and like the Arab conquerors attacked theremnants of Kabul Shah from Seistan and Rukhaj. Therefore the danger poised byTurushka, which Kalhans says, was from the south is not devoid of truth. [40]

From these facts it is evident that the Indian word Turushka, as was thought, not only meant a Turkbut was also used to mean the Arabs, the Saffarids of Seistan and all those whoattacked India and the Kabul Shah from the west. For example, Harasha, a Turushkaking ruined all the temples and idols of Kashmir about of 495 A.D. [41]Discussing Samagram Raja (1003-1028 A.D.) in Tarangini 7 shlok 57 who was acontemporary of Subuktagin and Sultan Mahmud, the battles of Turushka Kammiraconducted by Subuktagin or Amir Mahmud have been mentioned. This further meansthat Turushka was a word also applied to the conquerors from the west i.e. theKushanids, Huns, Moslems and Turks. This word has also been inscribed in theSanskrit inscription of Wihand, in which the carnivorous and mighty Huns havebeen called by this name.

The ancient Arians of theVedic period who moved towards the east from Afghanistan called their soldiersKshatria. This word (kash+tura) means a swordsman in Pashto. The title suitsthe warrior soldiers and the name of the Tarakay tribe is related to this sameroot. There are a number of other similar Afghan names of this type likeTurman, Turyalay, Turkalanay with an initial tur+a suffix.

The word tura is widespreadin a number of historical names like Turoyana, which according to the Vedas,was a king of the Pakht (Pashtoon) tribes. At present this world is used asturwahuney, meaning one who wields a sword. According to Kalhana, Turman wasthe name of a Kshatria king of Gandhara and in present usage also means aswordsman.

After reading the statedfacts we can conclude that the Khaljies were Pashto speaking Taraks and notTurks. Confusion between the two words started in Arabic script from the earlyIslamic period.[42]Similarly, the Iranian word Turushka did not mean Turks but as a converted formof the Vedic Kshatria, which has been used in Pashto literature as tur kash,meaning those soldiers armed with swords. However, it must be added thatseveral centuries after the advent of the Christian era, Afghan Khaljiesintermingled with powerful Turks of the courts in battles and journeys,therefore they acquired Turkish names and customs. Thus authors had a right toconfuse the two nationalities while there existed a confusion between the wordsTarak (the Afghan Khalji tribe) and Turk also. Due to these facts a number ofTurkish words have been used in Pashto from the time of the Kushanids and theHepthalites (Huns) and have acquired a special Pashto form, like wulus(nation), jirgah (a council) kuk (meaning rhythm in Turkish), khan (achieftain=hun) and tugh (flag) etc.

It must not be forgottenthat Mahmud son of Husayn Kashghari, the Turkish scholar 1073 A.D., hasdenominated a special form for Khalj. He says that in the Samarqand battleswith Alexander only 22 persons were left from the Turkish tribes. While walkingwith their families as men on foot they met two persons carrying loads on theirbacks and consulted them. They advised them as follows: "Alexander is a passerby and he is bound to leave and will not stay in this country, only we willremain."

In Turkish they referred tothese two persons "qal-aj" meaning that they remained and stayed. Thereforethey became famous as Khalj and their successors were the two clans ofKhaljies. Since thier character and mode resembled the Turks Alexander saidthey are Turkman, that is they resemble the Turks. Hence they are still referredto as Turkman. All Turkish tribes are composed of 22 clans but the two clans ofKhaljies do not consider themselves to the Turkish. [43]

This denomination of Khaljand Turkman, in which Alexander was considered to be a Persian speaker, has theform of a fable and does not bear any historical evidence. But the fact thatthe Kushanids and Helthalites (Huns) were ruling over this land during the 7thand 8th centuries A.D. has been recorded in a number of historicaland linguistic documents. Inscriptions also bear these facts. And that they have mingledracially and culturally with the Pashtoons is a very natural phenomenon.

Since the Kushanid andYaftali tribes had a number of Turkish cultural and linguistic elementsinstilled among them and the Turharian Tigins ruled over the south and north ofthe Hindu Kush, until the beginning of the Islamic period, and Zabulistan (thepresent land of the Khaljies) was considered the center of the Hepthalites,bearing the title of Zabul Shah, it is possible that they married and got mixedwith the Khalji mountain dwelling people. In this process they accepted thelinguistic and cultural effects on one another. For example the word Bag (meaning God, king or great)which has a deep root in Sanskrit and Avesta was usually inscribed on the Achamenian,Sassanid, Kushanid and Yaftali inscriptions and coins. In Turkish it wasentered in the form of Bag (meaning an emperor or king). [44]On the other hand on the inscription of the Yaftali period, in Jaghatu ofGhazni, the Turkish title of Ulugh has been written with the name of a king incursive Greek script and we know that Ulugh also means Bag or great. The namesof most Khaljies and even other Afghans are Turkish like Qaraqush (a hawk),Balka (sage), Sanqur (falcon) etc.[45]Previously we discussed a number of Pashto words bearing Turkish roots.

On the separation of theKhalji=Ghalji, Minhaj Siraj's statement is worth consideration in which hesays: "Sultan Jalaluddin Khwarazm Shah and Malik Khan of Heart reached Ghaznaynand a large army of Turks, and rulers of Ghor, Tajik, Khalji and Ghori gatheredat their service."[46]Here Minhaj Siraj mentions the Turks and Khalj as two separate entities.Juwaini, in Tarikh-e Jahankusha also speaks about the presence of Khalji in thebattle of Parwan and the defeat of the Genghis army. [47]

In the common usage of thepeople of Khorasan the word Khalji was pronounced with a (ghein) as Ghalji.Even today in Afghanistan this mode of pronunciation is widespread. We alsohave historical proof for this statement: the oriental branch of the Moscow Academyof Sciences has printed in Arabic Al-Tarikh-ul-Mansuri of Mohammad son of AliHamawi from a unique manuscript in photographic form in which the supporters ofKhwarazm Shah have been continuously referred to as Qalji. [48]Since in western Khorasan and Iran (ghein) is pronounced as (qaf) qiran asghiran and Quran as Ghuran, therefore, they converted Ghalji to Qalji and ifthey would have heard this word in the form of Khalji they would have writtenit in its original form, because these people do not convert (khe) to (Qaf).

Now after all these detailswe can conclude that Khaljies belong to the present Ghalji tribes of Zabul ofAfghanistan, whose original name in Pashto was Gharzay meaning kohzad ormountaineer. Thus Gharzay was converted to Ghalji or Khalji in the historicalrecords of Afghanistan and India.
↑ The Chronicles of PathanKings, p. 7, Delhi 1967.
↑ Cambridge History of India.3/61.
↑ Tarkikh-e Firishta, p. 162.
↑ Qasr-e A'rifan. P. 341,published in Lahore 1965.
↑ Tarikh-e Hindustan, Vol. 9.
↑ Tabaqat-e Naseri, I/422.
↑ Istakhri has mentioned theseKhalk in the province of Helmand, p. 245.
↑ Mu'jan-ul-Buldan. 2/381.
↑ Hindustan as seen by Paniniby Dr. Agrawala, Lucknow University, 1953.
↑ See Tarikh-e Farishta.
↑ Notes of Tabaye-ul-Haywan,18.
↑ Tabaqate-e Nasiri 1/387,Habibi edition.
↑ Hudud-ul-Alam in which theword Khalj has been misinterpreted as Khalkh by the calligrapher and publishedthat way.
↑ Tabakat-e Nasiri after1/422.
↑ Al-Masalik wa al-Mamalik,28.
↑ Masalik-ul-Mamalik ofIstakhri, 245.
↑ Minorsky's commentary onHudud-ul-Alam, 347 from Iranshahar of Marquart after 251.
↑ In the original sourceKanjina has been written incorrectly. In Bayhaqi it is Kapchi and in Tabaqat-eNasiri Kochi and the Arabs have converted it to Qufs. In the appendages to theShahnama it has been written Koch and at present this word is Kochi inAfghanistan. This word is a remnant of the name of Koshi=the Koshan of thefirst century B.C.
↑ Mafatih-ul-Ulum, 72.
↑ Tarikh-e Yamini, 26.
↑ Al-Kamil 8/348, Ibn-ul-Athirwrites in Al-Kamil:L Yaqub Layth conquered Khaljiya and Zabul.
↑ Minorsky's comments onHudud-al-Alam, 348.
↑ Old Persian 165 and SabkShinasi by Bahar 2/67.
↑ Kabul by Alexander Burns,190. London.
↑ Raja Tarangini 4/179,Tanslated by Sir Aurel Stein, London 1900, and India of Bohler 2/206.
↑ Divan Lughat-ul-Turk 3/307,Istanbul, 1915.
↑ Divant Lughat-ul-Turk,photographic publication p. 4-41.
↑ Jahan Nama, 73.
↑ Zia Barani's Tarikh-eFerozshahi, 173. Calcutta.
↑ Tazkira-e Bahaduran-e Islam,2/331.
↑ Divan of Khushal Khan 669,Kandahar.
↑ For the biography of thissaint refer to Khazinat-ul-Asfiya 2/248 and Ab-e Kawtbar by Shaikh Ikram p. 91onwards.
↑ Born in Lahore 1181, died1252 A.D.
↑ Tarikh-al-Yaqubi 2/131.
↑ Introduction to the Historyof Mubarak Shah, 33. London, 1927.
↑ Tuzuk-e Babur 127, Bombay.
↑ Charles Mason, narrative ofvarious journeys in Baluchistan and Afghanistan. 1/232, London 1842.
↑ A new research on theKabulshahan, p. 30, Kabul 1969.
↑ Aurel Stien's comments onRaja Tarangini 1/30.
↑ Aurel Stein's comments onRaja Tarangini after 336.
↑ Raja Tarangini. 7 shlok,1095.
↑ Between 651-709 A.D.historians speak about Nizak rulers in Badghis, Merv and north of Kabul whohave minted coins stating NYCHKMLKA in Pahlavi. These people or family have alsobeen considered Turks while in the coins belonging to them Shah (o) TarakaNisaga, with two short As of Taraka is evident (R. Ghirshman's book on theChinites=Hepthalites, p. 23 printed in Cairo in 1948). The word Taraka with twoshort As bears complete resemblance with the Afghan name Tarak.
↑ Diwn-ul-Lughat-ul-Turk3/307.
↑ Diwan-ul-Lughat-ul-Turk3/116.
↑ Refer to Tabaqat-e-Nasiri. Vol.2. The Khalji kings in India.
↑ Tabaqat-e Nasiri 2/259.
↑ Jahan Kusha of Juwayni2/194.
↑ Al-Tarikh-ul-Mansuri 140.

Abdul Samad Khan Achakzai


ABDUL SAMMAD KHAN ACHAKZAI
Posted by Arif Jan Khan Umerzai

Freedom is the most expensive word in the world becouse Mr.Human has paid more then any thing to have it and keep it.From centuries individuals and nations are fighting to achive the glory of freedom.Those who are working for freedom are the most holy persons in the world.
Pashtoon nation also had great leaders whose leadership brought prosperity and liberty to the nation.

Pashtoon pioneers and freedom fighters like Bayazeed Roshan,Khushal Khan Khattak,Sher sha suri,Mirwais Neka,Ghazi Amanullah Khan,Khan Abdul Ghafar khan Bacha Khan and Baba e Pashtoon Khan e Shaheed Khan Abdul samad Khan Achakzai fought for the freedom of Afghan pashtoon nation and lived thier lives for one cause that was to keep the nation independent and live like an honorable human bieng on thier home land.

In 1907 on south Pashtoonkhwa(balochistan) horizon,a bloom star was born,showing sign for liberty,equality fraternity and sovereignty through son of soil,Khan addus samad khan Achakzai,born simultaneously in the pious priest family of Maulana Noor Mohammad Khan and Begum Noor Mohammad Khan at Inayatullah Karez near Gulistan,close to quetta.Maulana Noor Mohammad Achakzai imparted to his son samad best of religiouse and academic education to meet the challanges of the closing 19th century and beginning of the 20th century,Samad Achakzai proved worthy of trust reposed in him,by his parents.Samad acquired Knowledge of rekigiouse education at home and then modern education available at Govt School Gulistan.Samad excelled in both which broadened his horizon to handle hazardous personal and political life.


TENDER AGE:-

At tender age of 10 inspired by his political inborn instinct samad led school student's procession to protest against British imperialists about Afghanistan and Khilafat Movement.Student's procession went on well without voilence,as he firmly believed in non-voilence amply proved by his political career,all his life.His successful students procession at Gulistan,however provoked Quetta-pashin political Agent( a single office,Combining pelf and power of collector,Dietric Magistrate,Deputy Commissioner and PA with full control over tribes and tribal territory under his area of administration).Samad was reprimanded.His parents were warned against this samad's semi political activity,believed to be prejudicail to the British Balochistan.Seed of politics already shown in samad by leading student's procession at tender age of 10,had taken shape of a political sapling.This political sapling led is to samads first lading in prison as a political prisoner in Quetta for 28 days.It so happend,when Khan Samad Achakzai raised a group of like-minded young men from balochistan to back Ghazi Amanullah khan of Afghanistan against whom British imperialists had conspired to topple him khan samad khan and his colleagues were let off,from Quetta only when the British Imperrialists succeeded in Amanullah's outer from Afghanistan.

DEVIATION:-

Then British Govt: made an abortive attempt at deviating Khan samad Achakzai from his path of politics by offering him the post of Extra Assistant Commissioner(EAC) at chaman.pak-Afghan border town as well as chieftain of Achakzai tribe.He declined both these offers and decided on continuing his political journey and political career under extremely difficult exceptional circumstances.

POLITICAL JOURNEY:-

Khan Samad's journey begain from Balochistan to punjab in 1929.As a Voraciouse reader with an eagle eye on current affairs,Mr.Samad Achakzai had attained political maturity,as a teenager, on account of two earth moving events.One was Russian revolution in Oct 1917.Russain Revolutionary labour party, BOLSHVIC against imperialist Czar of Russia, brought in to being union of Soviet Socialist Republic(USSR).
1917 october Revolution freed subjugated nations of Russia on the principle of self-determination and equality of nation from the imperialist forces.it emancipated enslaved Russians and established thier own Republics, where with thier own free will, formed USSR, setting practical example of political ideals for national and socail freedom. Such development as the evalution of USSR, had a political impact on the political philosophy of Khan Samad Achakzai who firmed believed in the freedom of Nations from the Yoke of British imperialism.

PASHTOON NATIONALISTS:-

As a Pashtoon nationalist, Khan Samad Achakzai accompanied by his two colleagues Qazi Mohammad Qahir Khan and Obaidullah Khan journeyed to lahore in Dec 1929, to listen to indain nationalists including Dr.Saifullah Kuchlo and Sonobar Hussain Mohmand at annual Congregation of Indain Congress. Influenced by Indain Congress Congregation at Lahore, Khan on his return to Quetta, Launched his political movement with first public meeting in the city Mosque. Quetta Mosque meeting led to the arrest of Khan Samad Khan Achakzai and his two other political activists..Abdul Salam Khan and Mr. Mohammad Ayub Khan. In 1930, Khan Samad Khan was commited to Pashtoon Jirga in Quetta. The Jirga convicted him and sentenced him to Two years R.I. The Jirga found him guilty of attending a political meeting at Lahore under the aegis of Indain Congress and others and distributing Political litrature in Balochistan on his return from Lahore. The Jirga also found him guilty of addressing a sort of political meeting at a mosque in Quetta. There was ban on freedom of expression and freedom of press in British Balochistan. He underwent imprisonment at prison in Quetta and mach,for eleven months. Later on his release in 1931, Khan Samad Khan Achakzai, went all the way from balochistan to Bombay, hub of political activity. At Bombay Khan Samad Khan met Mahatma Gandhi and presented to him a Pamphlet prepared by him, partaining to Balochistan problums Mahatma Gandhi's Secretary Mr. Pyre lal translated Khan Samad's Urdu version of the Pamphlet in to English. Printing and publication of Khan Samad's pamphlet cost was borne by Mahatma Gandhi him self. It was very well circulated in the political and press circles for proper projection and publicity through print media. At Khan Samad's meeting with Mr. Gandhi before his deaprture for round table conference in London for India's independence, were present Khan Abdul Ghafar Khan Bacha Khan, Barrister Ahmad Shah, Amir Mohammad Khan and other's.

TURNING POINT:-

Khan Samad's meeting with Gandhi Ji and Khan Abdula Ghafar Khan turned out to be a turning point in his political fight for freedom. Khan Samad Khan Aslo had an oppotunity of meeting with Dr. Mohammad Iqbal in Lahore. The punjab press gave him full blast publicity and boosted his political morale for liberty equality fraternity and sovereignty of people. He continued his fight for freedom on balochistan soil, Rendered supreme sacrifies and maintained relentless struggle for freedom of expression and freedom of press, till he was captured in Quetta in 1942 on false and fabricated charges. Samad's sacrifices and struggle won freedom for India in Aug 1947....India was partitioned in to two soveriegn states...Baharat and Pakistan. Even after the advent of Pakistan, Khan Samad Khan continued to suffer from imprisonment till 1954, on his release he formed a political party WRORE PASHTOON to fight for creation of PASHTOONISTAN within Pakistan.After short terms freedom, Samad was shackled by fits and starts on cooked up charges till Feb.24 1969, when prsident Field marshal Ayub Khan agreed for roundtable with conference with opposition leaders of undivided pakistan. At the roundtable conference, Khan Samad Khan strrongly advocated for the creation of provinces on linguistic and cultural basis after the break-up of the then existing one unit. This one unit consisted of punjab,sindh,NWFP, Quetta and Qalat divisiions of Balochistan. By stroke of pen, Gen. Yahya Khan, who had snatched power from president Field Marshal Ayub Khan. broke one unit before General Elections 1970. He restored all the provinces of the Punjab, Sindh and NWFP. He converted Quetta and Qalat division in to a province and elevated them to Balochistan provincail status. As Khan Samad's demand for PASHTOONISTAN province within pakistan was not fully supported by Nap, so he withdrew from NAP and formed Pashtoonkhwa National Awamy Party(PNAP). He and his party won election on PNAP tickets and won seats in provencail assembly in 1970.Khan e Shaheed Khan Abdul Samad Khan Achakzai was Martyred while a sleep on Dec 2 1973. Two hand grenades were hurled in the bedroom of small house by terrorists, martyring towering personality, who always stood as bulwark against terrorism,religouse extremism and subersion of people's sovereignty.
Khan Samad's small house, built of mud, cement. bricks and tin still existing in a lane, where some member's of his family lives, is an ample of testimoney that though he was in corridore during late Mr. Z.A bhutto, first elected prime minister of Pakistan after General Elections 70, yet he neither made any fortune nor minted money shaheed Samad simply lived and died for his countrymen and left behind a party now known as Pashtoonkhwa Milli Awamy Party.

Dr Najeeb Ullah


Dr. Mohammad Najibullah Ahmadzai (Pashto: محمد نجيب الله‎; August 6, 1947 – September 27, 1996),[1] better known mononymously as Najibullah or Najib, was President of Afghanistan from 1987 until 1992 when the mujahideen took over Kabul. He had previously held different careers under the People's Democratic Party of Afghanistan (PDPA) and was a graduate of Kabul University. Following the Saur Revolution Najibullah was a low profile bureaucrat, who was sent into exile during Hafizullah Amin's rise to power as Ambassador to Iran. He returned to Afghanistan following the Soviet invasion which toppled Amin's rule, and placed Karmal as head of state, party and government. During Karmal's rule, Najibullah became head of the KHAD, the Afghan equivalent to the Soviet KGB. He was a member of the Parcham faction led by Babrak Karmal.

During Najibullah's tenure as KHAD head, it became one of the most efficient governmental organs. Because of this he gained the attention of several leading Soviet officials, such as Yuri Andropov, Dmitriy Ustinov and Boris Ponomarev. In 1981, Najibullah was appointed to the PDPA Politburo. In 1985 Najibullah stepped down as state security minister to focus on PDPA politics; he had been appointed to the PDPA Secretariat. Mikhail Gorbachev, the last Soviet leader, was able to get Karmal to step down as PDPA General Secretary in 1986, and replace him with Najibullah. For a number of months Najibullah was locked in a power struggle against Karmal, who still retained his post of Chairman of the Revolutionary Council. Najibullah accused Karmal of trying to wreck his policy of National Reconciliation.

During his tenure as leader of Afghanistan, the Soviets began their withdrawal, and from 1989 until 1992, his government tried to solve the ongoing civil war without Soviet troops on the ground. While direct Soviet assistance ended with the withdraw, the Soviet Union still supported Najibullah with economic and military aid, while the United States continued its support for the mujahideen. Throughout his tenure, he tried to build support for his government. Najibullah even tried to portray his government as Islamic, and in the 1990 constitution the country officially became an Islamic state and all references of communism were removed. This change, coupled with others, did not win Najibullah any significant support. With the dissolution of the Soviet Union in December 1991, Najibullah was left without foreign aid. This, coupled with the internal collapse of his government, led to his ousting from power in April 1992. Najibullah lived in the United Nations headquarters in Kabul until 1996, when the Taliban took Kabul. In 1996 Najibullah is said to have been castrated by the Taliban, and was dragged behind a truck in the streets of Kabul, before he was publicly hanged.Contents [hide]
1 Early life and career
2 Under Karmal: 1979–1986
2.1 Minister of State Security: 1980–1985
2.2 Rise to power: 1985–1986
3 Leader: 1986–1992
3.1 National Reconciliation
3.1.1 Elections: 1987 and 1988
3.1.2 An Islamic state
3.2 Economic policies
3.3 Afghan–Soviet relations
3.3.1 Soviet withdrawal
3.3.2 Aid
3.4 Civil war
3.4.1 Fall from power
4 Final years and death
5 References
6 External links

Early life and career[edit]

Najibullah was born in February 1947 in the city of Kabul, in the Kingdom of Afghanistan. His ancestral village is located between the towns of Said Karam and Gardēz in Paktia Province, this place is known as Mehlan. He was educated at Habibia High School in Kabul, St. Joseph's School in Baramulla Kashmir, and Kabul University, where he graduated with a doctor degree in medicine in 1975. He belongs to the Ahmadzai sub-tribe of the Ghilzai Pashtun tribe in Gardiz.[2]

In 1965 Najibullah joined the Parcham faction of the Communist People's Democratic Party of Afghanistan (PDPA) and in 1977 joined the Central Committee.

In April 1978 the PDPA took power in Afghanistan, with Najibullah a member of the ruling Revolutionary Council. However, the Khalq faction of the PDPA gained supremacy over his own Parcham faction, and after a brief stint as Ambassador to Iran, he was dismissed from government and went into exile in Europe.
Under Karmal: 1979–1986[edit]
Minister of State Security: 1980–1985[edit]

He returned to Kabul after the Soviet intervention in 1979. In 1980, he was appointed the head of KHAD, the Afghan equivalent to the Soviet KGB,[3] and was promoted to the rank of Major General.[2] He was appointed following lobbying made by the Soviets, most notable among them was Yuri Andropov, the KGB Chairman. During his six years as head of KHAD he had two to four deputies under his command, who in turn were responsible for an esimated 12 departments. According to evidence, Najibullah dependent on his family and his professional network, and appointed more often than not people he knew to top positions within the KHAD.[3] In June 1981, Najibullah, along with Mohammad Aslam Watanjar, a former tank commander and the then Minister of Communications and Major General Mohammad Rafi, the Minister of Defence were appointed to the PDPA Politburo.[4] Under Najibullah, KHAD's personnel increased from 120 to 25,000 to 30,000.[5] KHAD employees were amongst the best-paid government bureaucrats in communist Afghanistan, and because of it, the political indoctrination of KHAD officials was a top priority. During a PDPA conference Najibullah, talking about the indoctrination programme of KHAD officials, said "a weapon in one hand, a book in the other."[6] Terrorist activities launched by KHAD reached its peak under Najibullah.[7] He reported directly to the Soviet KGB, and a big part of KHAD's budget came from the Soviet Union itself.[8]

As time would show, Najibullah was very efficient, and during his tenure as leader of KHAD several thousands were arrested, tortured and executed. KHAD targeted anti-communist citizens, political opponents, and educated members of society. It was this efficiency which made him interesting to the Soviets.[2] Because of this, KHAD became known for its ruthlessness. During his ascension to power, several Afghan politician did not want Najibullah to succeed Babrak Karmal because of the fact that Najibullah was known for exploiting his powers for his own benefit. It didn't help either that during his period as KHAD chief that the Pul-i Charki had become the home of several Khalqist politicians. Another problem was that Najibullah allowed graft, theft, bribery and corruption on a scale not seen previously.[9] As would later be proven by the power struggle he had with Karmal after becoming PDPA General Secretary, despite Najibullah heading the KHAD for five years, Karmal still had sizeable support in the organisation.[10]
Rise to power: 1985–1986[edit]
History of Afghanistan
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He was appointed to the PDPA Secretariat in November 1985.[11] Najibullah's ascent to power was proven by turning KHAD from a government organ to a ministry in January 1986.[12] With the situation in Afghanistan deteriorating, and the Soviet leadership looking for ways to withdraw, Mikhail Gorbachev wanted Karmal to resign as PDPA General Secretary. The question of who was to succeed Karmal was hotly debated, but Gorbachev supported Najibullah.[13] Yuri Andropov, Boris Ponomarev and Dmitriy Ustinov all thought highly of Najibullah, and negotiations of who would succeed Karmal might have begun as early as 1983. Despite this, Najibullah was not the only choice the Soviets had; a GRU report claimed he was unfit to be leader considering the fact that he was a Pashtun nationalist, a stance which could decrease the regimes popularity even more. The GRU believed that Assadullah Sarwari, earlier head of ASGA, the pre-KHAD secret police. They believed that Sarwari, in contrast to Najibullah would be able to balance between the Pashtuns, Tajiks and Uzbeks. Another viable candidate was Abdul Qadir Dagarwal, who had been a participant in the Saur Revolution.[14] Najibullah succeeded Karmal as PDPA General Secretary on 4 May 1986 at the 18th PDPA meeting, but Karmal still retained his post as Chairman of the Presidium of the Revolutionary Council.[15]

On 15 May Najibullah announced that a collective leadership had been established, which was led by himself consisted of himself as head of party, Karmal as head of state and Sultan Ali Keshtmand as Chairman of the Council of Ministers.[16] When Najibullah took the office of PDPA General Secretary, Karmal still had enough support in the party to disgrace Najibullah. Karmal went as far as to spread rumours that Najibullah's rule was little more than an interregnum, and that he would soon be reappointed to the general secretaryship. As it turned out, Karmal's power base during this period was KHAD.[15] The Soviet leadership wanted to ease Karmal out of politics, but when Najibullah began to complain that he was hampering his plans of National Reconciliation, the Soviet Politburo decided to remove Karmal; this motion was supported by Andrei Gromyko, Yuli Vorontsov, Eduard Shevardnadze, Anatoly Dobrynin and Viktor Chebrikov. A meeting in the PDPA in November relieved Karmal of his Revolutionary Council chairmanship, and he was exiled to Moscow where he was given a state-owned apartment and a dacha.[17] In his position as Revolutionary Council chairman Karmal was succeeded by Haji Mohammad Chamkani, who was not a member of the PDPA.[7]
Leader: 1986–1992[edit]
National Reconciliation[edit]
Main article: National Reconciliation

In September 1986 the National Compromise Commission (NCC) was established on the orders of Najibullah. The NCC's goal was to contact counter-revolutionaries "in order to complete the Saur Revolution in its new phase." Allegedly, an estimated 40,000 rebels were contacted by the government. At the end of 1986, Najibullah called for a six-months ceasefire and talks between the various opposition forces, this was part of his police of National Reconciliation. The discussions, if fruitful, would lead to the establishment of a coalition government and be the end of the PDPA's monopoly of power. The programme failed, but the government was able to recruit disillusioned mujahideen fighters as government militias.[7] In many ways, the National Reconciliation led to an increasing number of urban dwellers to support his rule, and the stabilisation of the Afghan defence forces.[18]

Najibullah during a visit to a factory

In September 1986 a new constitution was written, which was adopted on 29 November 1987.[19] The constitution weakened the powers of the head of state by canceling his absolute veto. The reason for this move, according to Najibullah, was the need for real-power sharing. On 13 July 1987 the official name of Afghanistan was changed from the Democratic Republic of Afghanistan to Republic of Afghanistan, and in June 1988 the Revolutionary Council, whose members were elected by the party leadership, was replaced by a National Assembly, an organ in which members were to be elected by the people. The PDPA's socialist stance was denied even more than previously, in 1989 the Minister of Higher Education began to work on the "de-Sovietisation" of universities, and in 1990 it was even announced by a party member that all PDPA members were Muslims and that the party had abandoned Marxism. Many parts of the Afghan government's economic monopoly was also broken, this had more to do with the tight situation than any ideological conviction. Abdul Hakim Misaq, the Mayor of Kabul, even stated that traffickers of stolen goods would not be prosecuted by law as long as their goods were given to the market. Yuli Vorontsov, on Gorbachev's orders, was able to get an agreement with the PDPA leadership to offer the posts of Gossoviet chairman (the state planning organ), the Council of Ministers chairmanship (head of government), ministries of defence, state security, communications, finance, presidencies of banks and the Supreme Court. It should be noted, the PDPA still demanded it held on to all deputy ministers, retained its majority in the state bureaucracy and that it retained all its provincial governors.[20] The government was not willing to concede all of these positions, and when the offer was broadcasted, the ministries of defence and state security.[21]

Najibullah with a student

Several figures of the intelligentsia took Najibullah's offer seriously, even if they sympathised or were against the regime. There hopes were dampened when the Najibullah government introduced the state of emergency on 18 February 1989, four days after the Soviet withdrawal. 1,700 intellectuals were arrested in February alone, and until November 1991 the government still supervised and restricted freedom of speech. Another problem was that party members took his policy seriously too, Najibullah recanted that most party members felt "panic and pessimism." At the Second Conference of the party, the majority of members, maybe up to 60 percent, were radical socialists. According to Soviet advisors (in 1987), a bitter debate within the party had broken out between those who advocated the islamisation of the party and those who wanted to defend the gains of the Saur Revolution. Opposition to his policy of National Reconciliation was met party-wide, but especially from Karmalists. Many people did not support the handing out of the already small state resources the Afghan state had at its disposal. On the other side, several members were proclaiming anti-Soviet slogans as they accused the National Reconciliation programme to be supported and developed by the Soviet Union.[22] Najibullah reassured the inter-party opposition that he would not give up the gains of the Saur Revolution, but to the contrary, preserve them, not give up the PDPA's monopoly on power, or to collaborate with reactionary Mullahs.[23]
Elections: 1987 and 1988[edit]

Local elections were held in 1987. It began when the government introduced a law permitting the formation of other political parties, announced that it would be prepared to share power with representatives of opposition groups in the event of a coalition government, and issued a new constitution providing for a new bicameral National Assembly (Meli Shura), consisting of a Senate (Sena) and a House of Representatives (Wolesi Jirga), and a president to be indirectly elected to a 7-year term.[24] The new political parties had to oppose colonialism, imperialism, neo-colonialism, Zionism, racial discrimination, apartheid and fascism. Najibullah stated that only the extremist part of the opposition could not join the planned coalition government. No parties had to share the PDPA's policy or ideology, but they could not oppose the bond between Afghanistan and the Soviet Union. A parliamentary election was held in 1988. The PDPA won 46 seats in the House of Representatives and controlled the government with support from the National Front, which won 45 seats, and from various newly recognized left-wing parties, which had won a total of 24 seats. Although the election was boycotted by the Mujahideen, the government left 50 of the 234 seats in the House of Representatives, as well as a small number of seats in the Senate, vacant in the hope that the guerillas would end their armed struggle and participate in the government. The only armed opposition party to make peace with the government was Hizbollah, a small Shi'a party not to be confused with the bigger party in Iran.[25]
An Islamic state[edit]

During Babrak Karmal's later years, and during Najibullah's tenure, the PDPA tried to improve their standing with Muslims by moving, or appearing to move, to the political centre. They wanted to create a new image for the party and state. In 1987 Najibullah re-added Allah to his name to appease the Muslim community. Communist symbols were either replaced or removed. These measures did not contribute to any notable increase in support for the government, because the mujahideen had a stronger legitimacy to protect Islam than the government; they had rebelled against what they saw as an anti-Islamic government, that government was the PDPA.[26] Islamic principles were embedded in the 1987 constitution, for instance, Article 2 of the constitution stated that Islam was the state religion, and Article 73 stated that the head of state had to be born into a Muslim Afghan family. The 1990 constitution stated that Afghanistan was an Islamic state, and the last references to communism were removed.[27] Article 1 of the 1990 Constitution said that Afghanistan was an "independent, unitary and Islamic state."[19]
Economic policies[edit]Economic growth (1986, 1988)[28]
Indicators 1986 1988
Expenditure Total (millions of Afghanis) 88,700 129,900
Ordinary (in percent) 74 84
Development (in percent) 26 16
Sources of Finances Domestic revenue: excluding gas (in percent) 31 24
Sales of natural gas (in percent) 17 6
Foreign aid (in percent) 29 26
Rentier income (in percent) 48 32
Domestic borrowing (in percent) 23 44


Najibullah continued Karmal's economic policies. The augmenting of links with the Eastern Bloc and the Soviet Union continued, and so did bilateral trade. He also encouraged the development of the private sector in industry. The Five-Year Economic and Social Development Plan which was introduced in January 1986 continued until March 1992, one month before the government's fall. According to the plan, the economy, which had grown less than 2 percent annually until 1985, would grow 25 percent in the plan. Industry would grow 28 percent, agriculture 14–16 percent, domestic trade by 150 percent and foreign trade with 15 percent. As expected, none of these targets were met, and 2 percent growth annually which had been the norm before the plan continued under Najibullah.[29] The 1990 constitution gave due attention to the private sector. Article 20 was about the establishment of private firms, and Article 25 encouraged foreign investments in the private sector.[19]
Afghan–Soviet relations[edit]
Soviet withdrawal[edit]
Main articles: Soviet war in Afghanistan and Soviet withdrawal from Afghanistan

While he may have been the de jure leader of Afghanistan, Soviet advisers still did the majority of work when Najibullah took power. As Gorbachev remarked "We're still doing everything ourselves [...]. That's all our people know how to do. They've tied Najibullah hand and foot."[30] Fikryat Tabeev, the Soviet ambassador to Afghanistan, was accused of acting like a governor general by Gorbachev. Tabeev was recalled from Afghanistan in July 1986, but while Gorbachev called for the end of Soviet management of Afghanistan, he could not help but to do some managing himself. At a Soviet Politburo meeting, Gorbachev said "It's difficult to build a new building out of old material [...] I hope to God that we haven't made a mistake with Najibullah."[30] As time would prove, the problem was that Najibullah's aim were the opposite of the Soviet Union's; Najibullah was opposed to a Soviet withdrawal, the Soviet Union wanted a Soviet withdrawal. This was logical, considering the fact that the Afghan military was on the brink of dissolution. The only means of survival seemed to Najibullah was to retain the Soviet presence.[30] In July 1986 six regiments, which consisted up to 15,000 troops, were withdrawn from Afghanistan. The aim of this early withdrawal was, according to Gorbachev, to show the world that the Soviet leadership was serious about leaving Afghanistan.[31] The Soviets told the United States Government that they were planning to withdraw, but the United States Government didn't believe it. When Gorbachev met with Ronald Reagan during his visit the United States, Reagan called, bizarrely, for the dissolution of the Afghan army.[32]

Najibullah giving a decoration to a Soviet serviceman

On 14 April the Afghan and Pakistani governments signed the Geneva Accords, and the Soviet Union and the United States signed as guarantors; the treaty specifically stated that the Soviet military had to withdraw from Afghanistan by 15 February 1989. Gorbachev later confided to Anatoly Chernyaev, a personal advisor to Gorbachev, that the Soviet withdrawal would be criticised for creating a bloodbath which could have been averted if the Soviets stayed.[33] During a Politburo meeting Eduard Shevardnadze said "We will leave the country in a deplorable situation",[34] and further talked about the economic collapse, and the need to keep at least 10 to 15,000 troops in Afghanistan. In this Vladimir Kryuchkov, the KGB Chairman, supported him. This stance, if implemented, would be a betrayal of the Geneva Accords just signed.[34] During the second phase of the Soviet withdrawal, in 1989, Najibullah told Valentin Varennikov openly that he would do everything to slow down the Soviet departure. Varennikov in turn replied that such a move would not help, and would only lead to an international outcry against the war. Najibullah would repeat his position later that year, to a group of senior Soviet representatives in Kabul. This time Najibullah stated that Ahmad Shah Massoud was the main problem, and that he needed to be killed. In this, the Soviets agreed,[35] but repeated that such a move would be a breach of the Geneva Accords; to hunt for Massoud so early on would disrupt the withdrawal, and would mean that the Soviet Union would fail to meet its deadline for withdrawal.[36]

During his January 1989 visit to Shevardnadze Najibullah wanted to retain a small presence of Soviet troops in Afghanistan, and called for moving Soviet bombers to military bases close to the Afghan–Soviet border and place them on permanent alert.[37] Najibullah also repeated his claims that his government could not survive if Massoud remained alive. Shevardnadze again repeated that troops could not stay, since it would lead to international outcry, but said he would look into the matter. Shevardnadze demanded that the Soviet embassy created a plan in which at least 12,000 Soviet troops would remain in Afghanistan either under direct control of the United Nations or remain as "volunteers".[38] The Soviet military leadership, when hearing of Shevardnadze's plan, became furious. But they followed orders, and named the operation Typhoon, maybe ironic considering that Operation Typhoon was the German military operation against the city of Moscow during World War II. Shevardnadze contacted the Soviet leadership about moving a unit to break the siege of Kandahar, and to protect convoys from and to the city. The Soviet leadership were against Shevardnadze's plan, and Chernyaev even believed it was part of Najibullah's plan to keep Soviet troops in the country. To which Shevardnadze replied angrily "You've not been there, [...] You've no idea all the things we have done there in the past ten years."[38] At a Politburo meeting on 24 January, Shevardnadze argued that the Soviet leadership could be indifferent to Najibullah and his government; again, Shevardnadze received support from Kryuchkov. In the end Shevardnadze lost the debate, and the Politburo reaffirmed their commitment to withdraw from Afghanistan.[39] There was still a small presence of Soviet troops after the Soviet withdrawal; for instance, parachutists who protected the Soviet embassy staff, military advisors and special forces and reconnaissance troops still operated in the "outlying provinces", especially along the Afghan–Soviet border.[40]
Aid[edit]

Soviet military aid continued after their withdrawal, and massive quantities of food, fuel, ammunition and military equipment was given to the government. Varennikov visited Afghanistan in May 1989 to discuss ways and means to deliver the aid to the government. In 1990 Soviet aid mounted to an estimated 3 billion United States dollars. As it turned out, the Afghan military was entirely dependent on Soviet aid to function.[41] When the Soviet Union was dissolved on 26 December 1991, Najibullah turned to former Soviet Central Asia for aid. These newly-independent states had no wish to see Afghanistan being taken over by religious fundamentalist, and supplied Afghanistan with 6 million barrels of oil and 500,000 tons of wheat to survive the winter.[42]
Civil war[edit]
Further information: Soviet war in Afghanistan and Civil war in Afghanistan (1989–1992)

The most effective, and largest, assaults on the mujahideen were undertaken during the 1985–86 period. This offensives had forced the mujahideen on the defensive near Herat and Kandahar.[43] The Soviets ensued a bomb and negotiate during 1986, and a major offensive that year included 10,000 Soviet troops and 8,000 Afghan troops.[44]

Pashtun factions in Pakistan, continued to support the Afghan mujahideen even if it was a contravention of the Geneva Accords. At the beginning most observers expected the Najibullah government to collapse immediately, and to be replaced with an Islamic fundamentalist government. The Central Intelligence Agency stated in a report, that the new government would be ambivalent, or even worse, hostile towards the United States. Almost immediately after the Soviet withdrawal, the Battle of Jalalabad broke out between Afghan government forces and the mujahideen. The offensive against the city began when the mujahideen bribed several government military officers, from there, they tried to take the airport, but were repulsed with heavy casualties. The willingness for the common Afghan government soldier increased when the mujahideen began to execute people early on during the battle. During the battle Najibullah called for Soviet assistance. Gorbachev called an emergency session of the Politburo to discuss his proposal, but Najibullah's request was rejected. Other attacks against the city failed, and by April the government forces were on the offensive.[41] During the battle over four hundred Scud missiles were shot, which were fired by a Soviet crew which had stayed behind.[45] When the battle ended in July, the mujahideen had lost an estimated 3,000 troops. One mujahideen commander lamented "the battle of Jalalabad lost us credit won in ten years of fighting."[46]

From 1989 to 1990 the Najibullah was partially successful in building up the Afghan defence forces. The Ministry of State Security had established a local milita force which stood at an estimated 100,000 men. The 17th Division in Herat, which had begun the 1979 Herat uprising against PDPA-rule, stood at 3,400 regular troops and 14,000 tribal men. In 1988, the total number of security forces available to the government stood at 300,000.[47] Sadly for Najibullah, this trend would not continue, and by the summer of 1990, the Afghan government forces were on the defensive again. By the beginning of 1991, the government controlled only 10 percent of Afghanistan, the eleven-year Siege of Khost had ended in a mujahideen victory and the morale of the Afghan military finally collapsed. In the Soviet Union, Kryuchkov and Shevardnadze, had both supported continuing aid to the Najibullah government, but Kryuchkov had been arrested following the failed 1991 Soviet coup d'état attempt and Shevardnadze had resigned from his posts in the Soviet government in December 1990 – there was no longer any pro-Najibullah people in the Soviet leadership. It didn't help either that the Soviet Union was in the middle of an economic and political crisis, which would lead directly to the dissolution of the Soviet Union on 26 December 1991. At the same time Boris Yeltsin became Russia's new hope, and he had no wish to continue to aid Najibullah's government, a government which he considered a relic of the past. In the autumn of 1991, Najibullah wrote to Shevardnadze "I didn't want to be president, you talked me into it, insisted on it, and promised support. Now you are throwing me and the Republic of Afghanistan to its fate."[48]
Fall from power[edit]

In January 1992, the Russian government ended its aid to the Najibullah government. The effects were felt immediately: the Afghan Air Force, the most effective part of the Afghan military, was grounded due to the lack of fuel. The Afghan mujahideen, in contrast to Najibullah, continued to be supported by Pashtun factions in Pakistan. Major cities were lost to the rebels, and terrorist attacks became common in Kabul. On the fifth anniversary of his policy of National Reconciliation, Najibullah blamed the Soviet Union for the disaster that had stricken Afghanistan.[48] The day the Soviet Union withdrew was hailed by Najibullah as the Day of National Salvation. But it was too late, and his government's collapse was imminent.[49]

In March Najibullah offered his government's immediate resignation, and followed the United Nations (UN) plan, to be replaced by an interim government. In mid-April Najibullah accepted a UN plan to hand power to a seven-man council, few days later on 14 April, Najibullah was forced to resign on the orders of the Watan Party because of the loss of Bagram airbase and the town of Charikar. Abdul Rahim Hatef became acting head of state following Najibullah's resignation.[50] Najibullah not long before Kabul's fall, appealed to the UN for amnesty, which he was granted. But his attempt to flee from the airport was thwarted by Abdul Rashid Dostum, and Najibullah instead sought haven in the local UN headquarters in Kabul.[51] The Afghan civil war did not end with Najibullah's ouster, and continued until 1996 when the Taliban took power.[52]
Final years and death[edit]

During his 1992–96 refuge in the UN compound in Kabul, while waiting for the UN to negotiate his safe passage to India, he engaged himself in translating Peter Hopkirk's book The Great Game into his mother tongue Pashto.[53] Few months before his execution by Taliban, he quoted, "Afghans keep making the same mistake," reflecting upon his translation to a visitor.[54]

When the Taliban were about to enter Kabul, Ahmad Shah Massoud twice offered Najibullah an opportunity to flee Kabul; although they were political enemies, Massoud had known Najibullah since childhood, as they had lived in the same neighborhood. Najibullah refused, believing the Taliban, Ghilzai Pashtuns like Najibullah, would spare his life and not harm him. General Tokhi, who was with Dr. Najibullah until the day before his torture and murder, wrote that when three people came to both Dr. Najibullah and General Tokhi and asked them to come with them to flee Kabul, they rejected the offer. This proved to be a fatal mistake. Najibullah was at the UN compound when the Taliban soldiers came for him on 27 September 1996. He was castrated[55] before the Taliban dragged him to death behind a truck in the streets. His blood-soaked body was hung from a traffic light.[56] His brother Shahpur Ahmadzai was given the same treatment.[57] Najibullah's and his brother's body were hanged on public display to show the public that a new era had begun. At first Najibullah and his brother were denied an Islamic funeral because of their "crimes", but the bodies were later handed over to the International Committee of the Red Cross who in turn sent their bodies to the Paktia province where both of them were given a proper funeral by their fellow Ahmadzai tribesmen.[57]

There was widespread international condemnation,[58] particularly from the Muslim world.[57] The United Nations issued a statement which condemned the execution of Najibullah, and claimed that such a murder would further destabilise Afghanistan. The Taliban responded by issuing death sentences on Dostum, Massoud and Burhanuddin Rabbani.[57] India, which had been supporting Najibullah, strongly condemned the public execution of Najibullah and began to support Massoud's United Front in an attempt to contain the rise of the Taliban.[59]

Mirwais Neka


Hajji Mir Wais Khan Hotak, also known as Mir Vais Ghilzai (1673 – November 1715), was an influential tribal chief of the Ghilzai Pashtuns[1][2] from Kandahar, Afghanistan, who founded the Hotaki dynasty that ruled a wide area in Persia and Afghanistan from 1709 to 1738.[3] After revolting and killing Gurgin Khan in April 1709, he then twice defeated the powerful Safavid Persian armies in southern Afghanistan.[4] He is widely known as Mirwais Neeka ("Mirwais the grandfather" in the Pashto language).[5][6]Contents [hide]
1 Early life
2 Rise to power
3 Death and legacy
4 See also
5 References
6 External links

Early life[edit]

Mirwais Hotak was born in a well-known, rich and political family in the Kandahar area. His family had long been involved in social and community services. He was the son of Alem Khan and Nazo Tokhi (also known as "Nazo Anaa"), grandson of Karum Khan, and great-grandson of Ismail Khan, a descendant of Malikyar, the ancient head of Hottaki or Hotaks. The Hottaki is a strong branch of Ghilzai, one of the main tribes among the Pashtun people. Hajji Amanullah Hottak reports in his book that the Ghilzai tribe is the original residents of Ghor or Gherj. This tribe migrated later to obtain lands in southeastern Afghanistan and multiplied in these areas.[5] Mirwais was married to Khanzada Sadozai, who belonged to the rival Abdali tribe of Pashtuns.
Rise to power[edit]

In 1707, Kandahar was in a state of chaos, fought over by the Shi'a Persian Safavids and the Sunni Moghuls of India. Mirwais Khan, a Sunni tribal chief whose influence with his fellow-countrymen made him an object of suspicion, was held as a political prisoner by Gurgin Khan and sent to the Safavid court at Isfahan. He was later freed and even allowed to meet with the Shah, Sultan Husayn, on a regular basis. Having ingratiated himself with the Persian Court, Mirwais sought and obtained permission to perform the pilgrimage to Mecca in Ottoman empire (after which he was known as Hajji). He has studied carefully all the military weaknesses of the Safavids while he spent time there in their court.[2][4]

The Greater Kandahar region (Candahar) during the Safavid dynasty and Mughal period

While in Mecca, he sought from the leading authorities a fatwa against the Shia foreign rulers who were persecuting his people in his homeland. The Pashtun tribes rankled under the ruling Safavids because of their continued attempts to forcefully convert them from Sunni to Shia Islam.[2] The fatwa was granted and he carried it with him to Iṣfahan and subsequently to Kandahar, with permission to return and strong recommendations to Gurgin Khan. In 1709 he began organizing his countrymen for a major uprising, and in April 1709, when a large part of the Persian garrison was on an expedition outside the city, he and his followers fell on the remainder and killed the greater number of them, including Gurgin Khan.[4] After Gurgin Khan and his escort were killed, the Hotaki soldiers took control of the city and then the province.[6] Mirwais entered Kandahar and made an important speech to its dwellers.
"If there are any amongst you, who have not the courage to enjoy this precious gift of liberty now dropped down to you from Heaven, let him declare himself; no harm shall be done to him: he shall be permitted to go in search of some new tyrant beyond the frontier of this happy state."[7]
—Mirwais Hotak, April 1709

Mirwais and his forces then defeated a large Persian army that was sent to regain control over the area.
Several half-hearted attempts to subdue the rebellious city having failed, the Persian Government despatched Khusraw Khán, nephew of the late Gurgín Khán, with an army of 30,000 men to effect its subjugation, but in spite of an initial success, which led the Afgháns to offer to surrender on terms, his uncompromising attitude impelled them to make a fresh desperate effort, resulting in the complete defeat of the Persian army (of whom only some 700 escaped) and the death of their general. Two years later, in A.D. 1713, another Persian army commanded by Rustam Khán was also defeated by the rebels, who thus secured possession of the whole province of Qandahár.[4]
—Edward G. Browne, 1924

Mirwais Khan became the Governor of the Greater Kandahar region, which covered most of present-day southwestern Afghanistan and part of Balochistan, Pakistan.[8] To the northwest was the Abdali Pashtuns and to the east began the Moghul Empire. Refusing the title of a king, Mirwais was referred to as "Prince of Qandahár and General of the national troops" by his Afghan countrymen.[9]
Death and legacy[edit]

The mausoleum of Mirwais Hotak in the Kokaran section of Kandahar, Afghanistan.

Mirwais remained in power until his death in November 1715 and was succeeded by his brother Abdul Aziz, who was later killed by Mirwais' son Mahmud, allegedly for planning to give Kandahar's sovereignty back to Persia.[8] In 1717, Mahmud took advantage of the political weakness of the Persian Shah (Sultan Husayn) and conquered Persia.

Mirwais is buried at his mausoleum in the Kokaran section of Kandahar, which is in the western end of the city.[10] He is regarded as one of Afghanistan's greatest national heroes and admired by many Afghans, especially the Pashtuns. Steven Otfinoski referred to him as Afghanistan's George Washington in his 2004 book Afghanistan.[6]

There is a neighborhood called Mirwais Mina as well as a hospital called Mirwais Hospital, a high school and a business center named after him in Kandahar. Not only in Kandahar but there are also schools and other institutions or places across Afghanistan built to honor him. A few direct descendants of Mirwais are living today among the Hotak tribe.

The Great Ahmad Shah Baba


Ahmad Shāh Durrānī (1722 – 16 October 1772) (Pashto/Persian: احمد شاه دراني‎), also known as Ahmad Khān Abdālī (Pashto/Persian: احمد خان ابدالي), was the founder of the Durrani Empire and is regarded to be the founder of the modern state of Afghanistan.[1][2][3][4]

Ahmad Shah enlisted as a young soldier in the military of the Afsharid kingdom and quickly rose to become a commander of four thousand Abdali Pashtun soldiers.[5] After the death of Nader Shah Afshar of Persia in June 1747, Abdali became the Emir of Khorasan. Rallying his Pashtun tribes and allies, he pushed east towards the Mughal and the Maratha Empire of India, west towards the disintegrating Afsharid Empire of Persia, and north toward the Khanate of Bukhara. Within a few years, he extended Afghan control from Khorasan in the west to Kashmir and North India in the east, and from the Amu Darya in the north to the Arabian Sea in the south.[3][6] Ahmad Shah's mausoleum is located at Kandahar, Afghanistan, adjacent to the Shrine of the Cloak of Prophet Muhammad in the center of the city. The Afghans often refer to him as Ahmad Shāh Bābā ("Ahmad Shah the Father").[2][7][8][9]Contents [hide]
1 Early years
2 Commander in the Afsharid military
3 Rise to power
4 Forming the last Afghan empire
4.1 Third battle of Panipat
4.2 Kashgaria
4.3 Rise of the Sikhs in the Punjab
5 Death and legacy
6 Ahmad Shah's poetry
7 See also
8 References
9 Bibliography
10 External links

Early years
Further information: Hotaki dynasty

An 1881 photo showing Shah Hussain Hotaki's fortress in Old Kandahar, where Abdali and his brother Zulfikar were imprisoned. It was destroyed in 1738 by the Afsharid forces of Persia.

Ahmad Shah was born in 1722 to Muhammed Zaman Khan Abdali, a chief of the Abdalis and governor of Herat, and Zarghuna Alakozai. It is believed that Durrani was born in the city of Herat,[1][4][10][11][12] in present-day Afghanistan. Some claim that he was born in Multan in the Mughal Empire (present-day Pakistan) and taken as an infant with his mother Zarghuna Alakozai to Herat city where his father had served as the governor.[10] On the contrary, several historians assert that he was born in Herat.[4][11][12][13] One of the historians relied on primary sources such as Mahmud-ul-Musanna's Tarikh-i-Ahmad Shahi of 1753 and Imam-uddin al-Hussaini's Tarikh-i-Hussain Shahi of 1798.

Ahmad Shah's father, Zaman Khan Abdali, was killed in a battle with the Hotakis around the time of Ahmad Shah's birth. His family were from the Sadozai section of the Popalzai clan of the Abdalis. Ahmad Shah's mother was from the Alakozai clan of the Abdalis. In 1729, after the invasion of Nader Shah, the young Ahmad Shah fled with his family south to Kandahar and took refuge with the Ghilzais.[14] He and his brother, Zulfikar, were later imprisoned inside a fortress by Hussain Hotaki, the Ghilzai ruler of Kandahar. Shah Hussain commanded a powerful tribe of Pashtun fighters, having conquered the eastern part of Persia in 1722 with his brother Mahmud Hotaki, and trodden the throne of the Persian Safavids.

In around 1731, Nader Shah Afshar, the rising new ruler of Persia, began enlisting the Abdali Pashtuns from Herat in his army. After conquering Kandahar in 1738, Ahmad Shah and his brother were freed by Nader Shah and provided with leading careers in his administration. The Ghilzais were expelled from Kandahar city and the Abdalis began to settle in the city.[15]
Commander in the Afsharid military
Further information: Afsharid dynasty

Delegation of Afsharids negotiating with a Mughal Nawab.

Nader Shah favoured Ahmad Shah not only because he came from a well respected noble Afghan family but also due to his handsome features as well as both being Khorasanians. Ahmad Shah proved himself in Nader Shah's service and was promoted from a personal attendant (yasāwal) to command a cavalry of Abdali tribesmen. He quickly rose to command a cavalry contingent estimated at four thousand strong,[16] composed chiefly of Abdalis, in the service of the Shah on his invasion of India.

Popular history has it that the brilliant but megalomaniac Nader Shah could see the talent in his young commander. Later on, according to Pashtun legend, it is said that in Delhi Nader Shah summoned Ahmad Shah, and said, "Come forward Ahmad Abdali. Remember Ahmad Khan Abdali, that after me the Kingship will pass on to you.[17] "Nader Shah used to say in admiration that he had not met in Iran, Turan, and Hindustan any man of such laudable talents as Ahmad Abdali possessed."[18]

Nader Shah's rule abruptly ended in June 1747 when he was assassinated by his own guards. The guards involved in the assassination did so secretly so as to prevent the Abdalis from coming to their King's rescue. However, Ahmad Shah was told that Nader Shah had been killed by one of his wives. Despite the danger of being attacked, the Abdali contingent led by Ahmad Shah rushed either to save Nader Shah or to confirm what happened. Upon reaching the King's tent, they were only to see Nader Shah's body and severed head. Having served him so loyally, the Abdalis wept at having failed their leader,[19] and headed back to Kandahar. On their way back to Kandahar, the Abdalis had decided that Ahmad Shah would be their new leader, and already began calling him as Ahmad Shah.[15]
After the capture of Qandahar, Nadir Shah sent him to Mazandaran where the young Pashtun became governor. At the time of Nadir's death, he commanded a contingent of Abdali Pashtuns. Realizing that his life was in jeopardy if he stayed among the Persians who had murdered Nadir Shah, he decided to leave the Persian camp, and with his 4,000 troops he proceeded to Qandahar. Along the way and by sheer luck, they managed to capture a caravan with booty from India. He and his troops were rich; moreover, they were experienced fighters. In short, they formed a formidable force of young Pashtun soldiers who were loyal to their high-ranking leader.[11]
Rise to power
Further information: Durrani dynasty

Coronation of Ahmad Shah Durrani in 1747 by Abdul Ghafoor Breshna.

In October 1747, the chiefs of the Abdali tribes met near Kandahar for a Loya Jirga to choose a leader. For nine days serious discussions were held among the candidates in the Argah. Ahmad Shah kept silent by not campaigning for himself. At last Sabir Shah, a religious figure from the area, came out of his sanctuary and stood before those in the Jirga and said, "He found no one worthy for leadership except Ahmah Shah. He is the most trustworthy and talented for the job. He had Sabir's blessing for the nomination because only his shoulders could carry this responsibility". The leaders and everyone agreed unanimously. Ahmad Shah was chosen to lead the Afghan tribes. Coins where struck after his coronation as King occurred near the tomb of Shaikh Surkh, adjacent to Nader Abad Fort.

Despite being younger than other claimants, Ahmad Shah had several overriding factors in his favour:
He was a direct descendant of Sado, patriarch of the Sadozai clan, the most prominent tribe amongst the Pashtuns at the time;
He was unquestionably a charismatic leader and seasoned warrior who had at his disposal a trained, mobile force of several thousand cavalrymen;
Haji Ajmal Khan, the chief of the Mohammedzais (also known as Barakzais) which were rivals of the Sadodzais, already withdrew out of the election[15]

One of Ahmad Shah's first acts as chief was to adopt the titles Padishah-i-Ghazi ("victorious emperor"), and Durr-i-Durrani ("pearl of pearls" or "pearl of the age").[2]
Forming the last Afghan empire
Further information: Durrani Empire

Afghan royal soldiers of the Durrani Empire (also referred to as the Afghan Empire).

Following his predecessor, Ahmad Shah Durrani set up a special force closest to him consisting mostly of his fellow Durranis and other Pashtuns, as well as Tajiks, Qizilbash and others.[15] Durrani began his military conquest by capturing Ghazni from the Ghilzais and then wresting Kabul from the local ruler, and thus strengthened his hold over eastern Khorasan which is most of present-day Afghanistan. Leadership of the various Afghan tribes rested mainly on the ability to provide booty for the clan, and Durrani proved remarkably successful in providing both booty and occupation for his followers. Apart from invading the Punjab region three times between the years 1747–1753, he captured Herat in 1750 and both Nishapur (Neyshābūr) and Mashhad in 1751.

Durrani first crossed the Indus River in 1748, the year after his ascension – his forces sacked and absorbed Lahore during that expedition. The following year (1749), the Mughal ruler was induced to cede Sindh and all of the Punjab including the vital trans Indus River to him, in order to save his capital from being attacked by the Afghan forces of the Durrani Empire. Having thus gained substantial territories to the east without a fight, Ahmad Shah and his Afghan forces turned westward to take possession of Herat, which was ruled by Nader Shah's grandson, Shah Rukh of Persia. The city fell to Ahmad Shah in 1750, after almost a year of siege and bloody conflict; Ahmad Shah and his forces then pushed on into present-day Iran, capturing Nishapur and Mashhad in 1751. He then pardoned Shah Rukh and reconstituted Khorasan, but a tributary of the Durrani Empire. This marked the westernmost border of the Durrani Empire as set by the Pul-i-Abrisham, on the Mashhad-Tehran road.[20]

Meanwhile, in the preceding three years, the Sikhs had occupied the city of Lahore, and Ahmad Shah had to return in 1751 to oust them. In 1752, Ahmad Shah with his forces invaded and reduced Kashmir. He next sent an army to subdue the areas north of the Hindu Kush. In short order, the powerful army brought under its control the Turkmen, Uzbek, Tajik and Hazara peoples of northern, central, and western Afghanistan. In 1752, Kashmiri nobles invited Ahmad Shah Durrani to invade the province and oust the ineffectual Mughal rulers.

Then in 1756–57, in what was his fourth invasion of India, Ahmad Shah sacked Delhi and plundered Agra, Mathura, and Vrndavana. However, he did not displace the Mughal dynasty, which remained in nominal control as long as the ruler acknowledged Ahmad's suzerainty over the Punjab, Sindh, and Kashmir. He installed a puppet emperor, Alamgir II, on the Mughal throne, and arranged marriages for himself and his son Timur into the imperial family that same year. He married the daughter of the Mughal emperor Muhammad Shah. His de facto suzerainity was accepted by the East India Company.[21] Leaving his second son Timur Shah (who was wed to the daughter of Alamgir II) to safeguard his interests, Durrani finally left India to return to Afghanistan.

On his way back he attacked the Golden Temple in Amritsar and filled its sacred pool with the blood of slaughtered cows. Durrani captured Amritsar in 1757, and sacked the Harmandir Sahib at which point the famous Baba Deep Singh and some of his loyalists were killed by the Afghans.[22] This final act was to be the start of long lasting bitterness between Sikhs and Afghans.[23]
Third battle of Panipat
Main article: Battle of Panipat (1761)

Durrani sitting on a brown horse during the 1761 Battle of Panipat in Northern India.

The Mughal power in northern India had been declining since the reign of Aurangzeb, who died in 1707. In 1751–52, the Ahamdiya treaty was signed between the Marathas and Mughals, when Balaji Bajirao was the Peshwa.[24] Through this treaty, the Marathas controlled virtually the whole of India from their capital at Pune and Mughal rule was restricted only to Delhi (Mughals remained the nominal heads of Delhi). Marathas were now straining to expand their area of control towards the Northwest of India. Ahmad Shah sacked the Mughal capital and withdrew with the booty he coveted. To counter the Afghans, Peshwa Balaji Bajirao sent Raghunathrao. He succeeded in ousting Timur Shah and his court from India and brought Lahore, Multan, Kashmir and other subahs on the Indian side of Attock under Maratha rule.[25] Thus, upon his return to Kandahar in 1757, Amidst appeals from Muslim leaders like Shah Waliullah,[26] Ahmad Shah chose to return to India and confront the Maratha Confederacy.

He declared a jihad (Islamic holy war) against the Marathas, and warriors from various Pashtun tribes, as well as other tribes such as the Baloch, Tajiks, and Muslims from South Asia answered his call. Early skirmishes ended in victory for the Afghans against the smaller Maratha garrisons in northwest India. By 1759, Durrani and his army had reached Lahore and were poised to confront the Marathas. By 1760, the Maratha groups had coalesced into a big enough army under the command of Sadashivrao Bhau. Once again, Panipat was the scene of a battle for control of northern India. The Third battle of Panipat (January 1761), fought between largely Muslim armies of Abdali and Nawabs and largely Hindu Maratha army was waged along a twelve-kilometre front, and resulted in a decisive victory for Ahmad Shah.[27]
Kashgaria
Further information: Kashgar#Qing_Reconquest

Ahmad Shah sought to aid the Muslim city of Kashgar which was being conquered by the expanding Qing dynasty, artempting to rally Muslim states to check Qing expansion.[28] Ahmad Shah halted trade with Qing China and dispatched troops to Kokand.[29] However, with his campaigns in India exhausting the state treasury, and with his troops stretched thin throughout Central Asia, Ahmad Shah did not have enough resources to check Qing forces. In an effort to alleviate the situation in Kashgaria, Ahmad Shah sent envoys to Beijing, but the talks did not yield favourable prospects for the people of Kashgar.[30]
Rise of the Sikhs in the Punjab

During the Third Battle of Panipat between Marathas and Ahmad Shah, The Sikhs did not support either side and decided to sitback and see what would happen. The exception was Ala Singh of Patiala, who sided with the Afghans and was actually being granted and crowned the first Sikh Maharajah at the Sikh holy temple.[31]

The victory at Panipat was the high point of Ahmad Shah's and Afghan power, this situation was not to last long; the empire soon began to unravel. As early as by the end of 1761, the Sikhs had begun to rebel in much of the Punjab. In 1762, Ahmad Shah crossed the passes from Afghanistan for the sixth time to crush the Sikhs. He assaulted Lahore and Amritsar. Within two years, the Sikhs rebelled again, and he launched another campaign against them in 1764, resulting in an even battle. During his 8th invasion of India, the Sikhs vacated Lahore, but faced Abdali's army and general, Jahan Khan. The fear of his Indian territory falling to the Sikhs continued to obsess the Durrani's mind and he let out another campaign against Sikhs towards the close of 1766, which was his eighth invasion into India.
Death and legacy

The mausoleum of Ahmad Shah Durrani in Kandahar City, which also serves as the Congregational Mosque and contains the sacred cloak that Islamic Prophet Muhammad wore.

Ahmad Shah Durrani died on 16 October 1772 in Kandahar Province. He was buried in the center of Kandahar city adjacent to the Shrine of the Cloak, where a large mausoleum was built. It has been described in the following way:
Under the shimmering turquoise dome that dominates the sand-blown city of Kandahar lies the body of Ahmad Shah Abdali, the young Kandahari warrior who in 1747 became the region's first Durrani king. The mausoleum is covered in deep blue and white tiles behind a small grove of trees, one of which is said to cure toothache, and is a place of pilgrimage. In front of it is a small mosque with a marble vault containing one of the holiest relics in the Islamic World, a kherqa, the Sacred Cloak of Prophet Mohammed that was given to Ahmad Shah by Mured Beg, the Emir of Bokhara. The Sacred Cloak is kept locked away, taken out only at times of great crisis but the mausoleum is open and there is a constant line of men leaving their sandals at the door and shuffling through to marvel at the surprisingly long marble tomb and touch the glass case containing Ahmad Shah's brass helmet. Before leaving they bend to kiss a length of pink velvet said to be from his robe. It bears the unmistakable scent of jasmine.[32]

In his tomb his epitaph is written:

The King of high rank, Ahmad Shah Durrani,
Was equal to Kisra in managing the affairs of his government.
In his time, from the awe of his glory and greatness,
The lioness nourished the stag with her milk.
From all sides in the ear of his enemies there arrived
A thousand reproofs from the tongue of his dagger.
The date of his departure for the house of mortality
Was the year of the Hijra 1186 (1772 A.D.)[33]

Ahmad Shah's victory over the Marathas influenced the history of the subcontinent and, in particular, British policy in the region. His refusal to continue his campaigns deeper into India prevented a clash with the East India Company and allowed them to continue to acquire power and influence after their acquisition of Bengal in 1757. However, fear of another Afghan invasion was to haunt British policy for almost half a century after the battle of Panipat. The acknowledgment of Abdali's military accomplishments is reflected in a British intelligence report on the Battle of Panipat, which referred to Ahmad Shah as the 'King of Kings'.[34] This fear led in 1798 to a British envoy being sent to the Persian court in part to instigate the Persians in their claims on Herat to forestall an Afghan invasion of British India.[34] Mountstuart Elphinstone wrote of Ahmad Shah:
His military courage and activity are spoken of with admiration, both by his own subjects and the nations with whom he was engaged, either in wars or alliances. He seems to have been naturally disposed to mildness and clemency and though it is impossible to acquire sovereign power and perhaps, in Asia, to maintain it, without crimes; yet the memory of no eastern prince is stained with fewer acts of cruelty and injustice.
—Mountstuart Elphinstone

His successors, beginning with his son Timur and ending with Shuja Shah Durrani, proved largely incapable of governing the last Afghan empire and faced with advancing enemies on all sides. Much of the territory conquered by Ahmad Shah fell to others by the end of the 19th century. They not only lost the outlying territories but also alienated some Pashtun tribes and those of other Durrani lineages. Until Dost Mohammad Khan's ascendancy in 1826, chaos reigned in Afghanistan, which effectively ceased to exist as a single entity, disintegrating into a fragmented collection of small countries or units. This policy ensured that he did not continue on the path of other conquerors like Babur or Muhammad of Ghor and make India the base for his empire.

In Pakistan, a short-range ballistic missile Abdali-I, is named in the honour of Ahmed Shah Abdali.[35]
Ahmad Shah's poetry

Ahmad Shah wrote a collection of odes in his native Pashto language. He was also the author of several poems in Persian. The most famous Pashto poem he wrote was Love of a Nation:

By blood, we are immersed in love of you.
The youth lose their heads for your sake.
I come to you and my heart finds rest.
Away from you, grief clings to my heart like a snake.
I forget the throne of Delhi
when I remember the mountain tops of my Afghan land.
If I must choose between the world and you,
I shall not hesitate to claim your barren deserts as my own.[36][37]