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Wednesday, 10 July 2013

غازي ادې


دايوه تورېالۍ اومبارزه افغانه وه چې پرافغانستان باندې د انګريز په دوهم يرغل کې يې د وطن دخاورې اوملي نواميسو څخه په ډيره دلاور ۍد فاع کوله.

افغاني ښځې نه ېوازې په شهامت او وطن دوستۍ مشهورې دي بلکه ددوې ېوشمېر لکه دویه، رامنی، شخنزاری، صورقه،موله او داسې نورې دافغاني کلتور او فرهنګ دسترعلمبردارانو څخه ګڼل کېږي او دسیمې دثقافت او کلتور مهم بابونه جوړوي. دغازي ادې اصلي نوم شبیعه وه ، په کلي اوکورنۍ کې دالماسۍ په نامه مشهوره وه. دا دهیواد د جنوبي سیمي کټواز اوسیدونکې وه او په خټه سلېمانخېله وه . دغازي ادې کورنۍ زېاتره په کوچیتوب ژوند کاو، دسرحدي سیمو دې خوا او ها خوا ته به تله او راتله. میړه ېې حبیب الله نومېد لو چې خلکو به حبیب اکا ورته وایه. همدا شانې وروسته دډېرې سپینږرتیا له کبله لوې اکام هم باله کېده. غازي ادې دښاېستې دمور په نامه هم پېژندله کیدله. غازي ادې جګه ونه، ګروړهډوکي، قوي غړي درلودل ویښتان او کوڅۍ ېې شناوې، تورې او جزابی سترګې ېې دلیرې ځلېدلې.دغازي ادې کورنۍ دملي روایاتو او قومي سجیوسره ډیره مینه اوپابندي درلوده دوطن دوستۍ، قومولۍ ملي شهامت هسکه نمونه ګڼله کیده. ([1])

هغه وخت چې دانګریز قواوې خوست ته ننوتې، نو دسلیمانخیلو دټبر اوخوست دشاوخوا سیمو یوزیات شمیر غازیان دخوستیانو په مرسته دانګریزانو په مخالفت ودریدل یو شمیر زاړه خلک او زړې ښځې چې کافي اسلحه ېې نه درلوده دخوراکي شیانو دوړلو او راوړلو له پاره په دې ملي سفرکې شامل شول. که څه هم دخوست په جنګ کې ېې زیات بریالیتوب په نصیب نه سو، خود پیوار دکوتل په پیچومو کې ېې انګریزانو ته ډیر مالي او ځاني تاوانونه ورسول. انګریزانو دتوپو، ټوپکو او داسې نورو اسلحو تفوق درلود ، خو بیاهم غازیانو په ډیره میړانه دوطن دننګ او ناموس څخه مدافعه کوله غازي ادې په جنګ کې دملي مدافعینو مورچو ته باروت او مردک رسول او په خپلو قوي اوږو سره ېې داوبو مشکان چلول. په دغې ملي مبارزې کې دغازي ادې میړه او ځوان زوې دپکتیا دیو شمیر نورو ملي مدافعینو سره شهیدان سول. دغې حادثې ددې په عوض کې چې دغازي ادې روحیات ضعیفه کړي او داژړانده وګرځوي باالعکس ددې ملي احساسات او انګریزانو څخه دانتقام اخستلو جذبه په شور را وستله په ډیر صبر، متانت، حوصله اومیړانه ېې دخپل ځوانیمرګ زوې توپک اوقطار وزنه چې دانګریزانو دلښکر وڅخه ېې په شبیخون او داړه کې اخستي وو راواخستل او په مستقیم ډول ېې دوطن ددفاع اوملي نوامیسو په ساتلو کې برخه واخسته دپیوار، دلوګر دخوشي، چهارآسیا او سنګ نوشتې په غزاو کې ېې دومره دلاوري میړانه اوملي شهامت ښکاره کړ چې دنورو ملي مدافعینو دننګ او غبطی احساسات په ښور راوستل. په کومې جبهې کې به چې غازي ادي ګډون کاو، هغه به هرومرو بریالۍ کېده. ددغو ملي مبارزو تورو او یوړیانو داستعمالیدوله کبله دغازي ادې څخه داسې ماهره نوښان وشتونکې جوړه سوې وه چې هیڅ فیر به ېې نه خطا کیدلو.

دسنګ نوشتې په ملي مبارزه کې چې ددښمن قواوې د دوواړو خوا و ،یعنې جنوبي او شرقي پلوه سره یو ځاې سو ې وې او شمېر ېې زیات او قوي معلومېدلو، ملي مبارزین ددې دپاره چې زړه ېې ونه لوېږي او په عزم کې ېې خلل پېښ نه شي، دجنګ دمخه ېې ېوه غونډه وکړه او ددغې غونډې په نتیجه کې دافېصله وشوه چې په هیڅ ډول سختو شرایطو کې ترڅوچې مرې باید دجنګ میدان پرې نه ږدي څو فاتح او شهیدان شي. په دغه وخت کې غازي ادې دملي مدافعینو دغونډې څخه ولاړه سوه، لاسونه ېې دآسمان خواته پورته کړل په ډیر عجز او زارۍ دلوې خداې څخه وغوښتل: چې آ لویه خداېه! ته پوهیږې چې پروطن باندې غلیم راغلی دی زموږ ټول ملي مفاخر اوقومي ژوندون په خطر کې لویدلی دی ددې سره چې زه ستا درضا اوقوم د خدمت پرځاې کولو توان نه لرم خو ستا توفیق اومهربانۍ په دې پاکه لاره کې غواړم. په دغه مقدسه سفر که کې مې مه شرمه وه، فتح او ېاشهادت مې په نصیب کړې. ددې وروسته دغې نومیالۍ غازي ادې په ټولو ملي مرکو کې ګډون کاو، په ملي شهامت او دلاورۍ جنګیده. جنرال محمد جانخان وردک چې دغازي ادې دمیړانې اوملي شهامت څخه خبر شو ددې پرمیړانې اوقومي غیورېې افرین او شاباش ووایه ، دیته ېې دتوپخانې څخه يوآس دپوره برق سره وروبخښه او ورته وه ېې ویل: څرنګه چې ته دجنګ سفرو نه په لڅواو ېبلو پښو کوې او ډېره زهیره شوې ېې، وېرېږم چې دملي مرکې څخه ونه لوېږې دغه آس واخله او دسفر په وخت کې ېې استعمالوه او هم دغه ېو شاطر به ستاد آس ساتنه اوپالنه کوي.دغازي ادې ملګري اوکورنۍ دجنرال ددغې هدېې څخه ډېر خوښ شول دجنرال غیرت اوهمت ېې وستایه. خو غازي ادې مخ ورواړاوه او په تبسم سره ېې ورته وویل: ستاسو وینا واقعیت لري، خوزه به سبا دخپل شهید میړه او زویه خجله یم او ماته به وواېي چې ستاځان ترموږ علاوه او شیرین و چې دآخرت سفر پلی نه کوې؟ نو ځکه ېې دآس اوشاطر دمنلو څخه عذر وغوښت او ډډه ېې ځنې وکړه.

غازي ادې دقلعه قاضي څخه د چهاردهي په لورې دلښکر و درهی کیدلو او علي آباد ته درسېدلو په اثنا کې کله دلښکرو ترمخه کله ترشادنورو ښځمنو ملي مبارزینو دتنزېمو لو د پاره حرکت کاو اودجهاد اوغزا په ملي لنډیو سره ېې دملي مبارزینو او ښځمنو غازیانو روحیات قوي ساتل، ددوې ملي احساسات اودقومولۍ جذبات ېې راپارول.

افغانستان درقرن 19 په دی هکله داسې لیکي:- (... زنها در دهات چهاراسیاب وچهلستون از سربامها باکوزه ونغاره برسپاه انګلیسکه از کوچه ها وباغها می ګذشتند حمله میګردند ودر معر که ملی سهم میګرفتند...)([2])

عین الوقایع دکابلیانو او دهغو دښځو دملي شهامت او وطن دوستۍ ستایلو په ضمن کې داسې واېي:- (... چګونه یک ګروه بی سرو بدون اسلحه حسایی با توپ وتفنګ با انګلیسها مقابله کردند وچګونه تعداد زیاد زنها اب را درمشګها برای غازیها در کوه میرسانیدند در بین غازیها که انګلیسها را بعد از شش ساعت جنګ از کوه اسمایی راندند چهار صد زن وجود داشت و83 نفر انها شهید شدند...) ([3])

دقلعه قاضی دغزا وروسته دقرغ په غره کې چې دانګریزانو دلوې قوا په مقابل کې شدید جنګ ونوښت په دې جنګ کې ملي مبارزینو زیاته میړانه وکړه، ددښمن له قواو څخه ېې دقوماندان فریدریک رابرتس پرته نو رڅلويښت سپاره ټول ووژل غازیانو دشیر درو ازې او علي آباد ټول مهم ځایونه او کلي ونیول او انګریزان ېې دشیرپور په کلاکی محصور کړل. ملي مبارزین او قومي غازیان چې دغازي ادې په مشرتابه جنګیدل اودرې سوه ګامه پاته وچې کلاونیسي په دې وخت کې یو دم دغازي ادې ملي شعارونه او دتکبیرو آوازونه کرار شول، هغه وخت چې ېې کلاونیوله که ګوري هلته غازي ادې دشاه پرتخت لویدلې اومخ ېې داسمان لورې ته ګرځولی ؤ، له سینې اوخولې څخه ېې وینو دارې وهلې اورنګ ېې یو مخ ژړګرځیدلی ؤ. اونور ېې دژوند هیڅ امیدنه و، توپک ېې بل چاوړی و اوسرنیزه ېې اړخ ته پرته وه څرنګه چې ملي مبارزین دچټک مارش اویرغل په حالت کې وو، نو ېې مرسته ورسره کولای نه شوه . معتبر ملي روایات واېي چې ددغې ننګیالۍ (غازی ادی) قبرد دغه غره په ډډه کی دی.

ارواښاد غلام جیلاني اعظمي دغازي ادې پر ژوندانه او ملی مبارزو مرحوم قیام الدین کپتان له خولی چی په دغه ملی معر کی ددی سره ملکری وو اولیکی:- (... خاص درمحاره به مهم قلعه قاضی خانم ازطایفه سلیمان خیل کتواز بطوری داد شجاعت ومردانکی را داد که به نیروی همت وحرکات جریت اوری وی مردان ان معر که خیلی قوی دل شده و فوج فرنګی رادر ظرف او قات قلیلی تارومار ومنهزم ګرد انیدند، درخاتمه این حرب مرحوم محمد جان خان خانم من کوره را مورد شفقت ومراحم خود قرارداد. از هویت ان جویا وبطور یکه خودم شخصا دران معر که حضر بوده به انچه ازین غازیه شریفه دیده وحالات ګذشته انرا از زبان یک ازمهمترین ملکان سلیمان نخیل که وطندار خانم وشامل ان جهاد بود و به جنرال توضیحات میداد شنیده ام قرار اتی عرض وتوضیع میدارم:- انی خام شبیعه معروف به غازی ادی دارای قامت بلند استخوان بندی وترکیت قوی وعضلات واعصاب محکم بود، چهره داشت ګندمی وزلفهای ماش وبرنج چشمان درشت وسیاه ولی خیلی جزاب وګونهای قرمزو سیمای برافروخته خیلی عصبانی که شخص از هیبت سیمامخصوسا تاثیرچشمان زننده تاب مقاومت نظاره را برروی او نمیتوانست یااینکه به قول ملک ریش سفید قریه از عمران بن خانم تخمینا شصت سالی منقضی شده بود ولی مروراین شنین جز سفیدی مقداری از موها ودیګر نفودی درسیماوطراوت این خانم ننموده خیلی بنظر تازه و جوان معلوم میګردید، قدوقامت و ترکیب قوی مخصوصا لباس سراپا سیاه وچهادر قطیکه خانم هاموهای سرخودرا به ان مستور نموده وچادر سیاهیکه بطور سه ګوشه بالای ان چهارقط انداخته ودر ګوشه جناحین را ازعقب سر کشیده کمر بسته بالای ان دستار سیاه ی را پیچیده کار دیزرګی را در یکطف کمر خلانده تفنګ پناپر مشهور به (مکی) که قرار روایت همکار انش درمحابه کوتل پیوار بدست فرزند شهید این خانم بطور غنیمت از فوج دشمن افتاده بود به دوش خود حمایل کرده قطار کار طوسهای مرمی این تفنګ رابه ګردن حمایل ساخته بود نیزه از چوبهای بلوط دردست میداشت که درسر این چوب سر نیزه نفنګ خود را خلانده ودراخر تیغه آن سر نیزه پیرق کوچکی سه ګوشه از پاچهای الوان وصل نمود. دراخر ان چوب نیغه کوچک دیګری راوصل کرده بود که به وسیله این نیغه ګاهی ودر موقع لزوم ان نیزه یا بیرق خو را به زمین میخلاند چپلیهای مشهور علف مزری در پای مینمو دروی همرفته قدوسیما ولباس واسلحه این خان شجعه رابا وصف جریت ها اراد های قویه اش که در هر میدان از خود ابراز نموده بود خیلی در انظار مبارزین وهمقطاران مهیب ومحترم وبسی مو قر ویاتمکین نشان میداد...) ([4])

د جنګ د وخت پرته ه غازي ادې داردوڅخه لرې په یو ګوښه ځاې کې پټه ناسته وه هغه ملګري به چې د دې دحال څخه له نژدې خبرو ویل به یی: دا زیاتره وخت روژه وي اوخپل وخت په لمانځه او دقران مجید په تلاوت تیروي، دجنګ د شروع په وخت کې په هغه وخت چې د نظام دراټولو لو طروم به وهل کیدی دابه دقهر جنې زمرۍ په شان په تکبیر او ملي شعارو دلښکرو په مخ کې دریده او په جنګ کې ېې د خپل توپک په ډیر مهارت او اهلیت استعمالاو نور غازیان به ېې پراوربل کولو او دښمن باندې وردانګولو ته تشویقول کله چې وپوهیده دتعرض او پیشقدمۍ موقع ده ددې سره چې به له هر یخوا ډزی باندې کېدلې بیاهم نه وارخطا کیده او ددښمن سنګرونه ېې یو په بل پسې ځنې نیول.

غازي ادې ته که افغاني ژاندارک لقب ورکړه شي ورسره ښایږي .دقلعه قاضي دچهاردهي دکوه قرغ،اسماي غره په ملي مبارزو کې ملي مبارزین او غازیان ددغې مړنۍ ښځې دپلان اونقشې له مخې بریالي کیدل، که نه ددښمن دجګ خولو توپو د ډزو اوملی مبارزینو په ابتداېي وسلو سره ددې امکان نه وه چې بری ترلاسه کړي غازي ادې په غزیان دیرغل کولو په نیت په یوګوښه ځاې کې درول، جنګي تکتیکونه اومهارتونه به ېې ورښودل اوملي احساسات به ېې راپارول، کله به ېې ملي مبارزین په عملي صورت ددښمن سنګرو ته رسول او کله به ېې دپایڅورانو تنظیم او ترتیب کاو.

لنډه داچې غازي ادې دافغانانو مخصوص ښځمنه طبقې دوطن دو ستۍ او ملي شهامت برجسته مثال اوعالي ثبوت دی.

[1]دمرحوم غلام جیلانی اعظمی له یاداښتو څخه چی هغه دغازی ادی دیو مجاهد ملګری کپتان قیام الدین له خولی څخه دغازی ادی هویت اوملی شهامت بیانوی.

[2]سیدقاسم رشتیا - افغانستان در قرن 19 صفحه 457 طبع 1345 کابل

[3]عین الوقایع – 90- 83 مخ

[4]مجله آریانا – 1326 هـ ش – شماره اول سنبله

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Tuesday, 9 July 2013

Ghazi Baba Mardan

The battle of Nowshera in Khyber Pakhtunkhwa (now in Pakistan), which according to the locals there, was a final blow to the NWFP by Sikhs. After the fall of Nowshera the tribes of Hoti Mardan assembled under the leadership of Syed Khwaja Noor also known as Mian Khwaja Noor and Ghazi Baba to fight Sikhs. On the day of this skirmish across the Kalpani River running through Hoti Mardan the local tribes of an Lashkar Khel took money from Sikhs commanders. And when Ghazi Baba and his immediate friends went to the battle field in the morning, there was no fighter except them. At this moment the elders of Lashkar Khel came and told them as what has happened and that they should put their arms down as fighting the Sikhs was suicidal. However, Ghazi Baba and his friends fought bravely and lost their lives.

A legend runs that his head was chopped off and when he fell from his horse, he was holding his head in one hand and his sword in the other. His grave is near village Mohib Banda/Maob Banda a few kilometers away from Hoti Mardan across Kalpani River

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Sunday, 7 July 2013

Wazir Tribe

Friday, 5 July 2013

په پښتو ژبه کښې رباعۍ

په پښتو ژبه کښې رباعۍ تاريخ - ليک پروفيسر جهانزيب نياز


 مولانا شبلي نعماني دَ شعر الحجم پۀ اولنۍ حصه کښې دَ فارسۍ دَ رباعۍ پۀ حقله ليکي چې يعقوب صفار څوک چې دَ خاندان صفاريه مؤسس وو، يو ځل دَ خپل ماشوم ځوې سره ناست وو، ماشوم دَ غوزانو (اکوړو) سره لوبې کولې، دې لوبې ته جوختاپاک وائي ـ او پلار ئې پۀ څۀ بل کار کښې مشعول وۀ ـ دې ماشوم به دَ يو پانکي نه کتۍ(کوتۍ) ته دا غوزان غورځؤل ، خو دا کتۍ دَ پانکي نه لږه لرې وه نو ځکه به دا غوزان آخوا دېخوا غورځېدل خو کتۍ کښې به نۀ پرېوَتل، آخر غوزان کتۍ ته غوزار شول، نو يو غوز پکښې پۀ مزه مزه پۀ ارغړېدو ارغړېدو کتۍ ته پرېوتوـ دې کښې دَ ماشوم دَ خلې نه بې ساخته دا موزونه مصرعه اووته ـ غلطان غلطان همی رود طالب گور يعقوب صفار چې دَ خپل ماشوم زوې دَ خلې نه دا بې ساخته مصرعه واورېده نو ډېره ئې زړۀ ته پرېوته، يعقوب صفار شاعران راؤغوښتل، دَ دې مصرعې دَ بحر پوښتنه ئې ترينه وکړه،شاعرانو وئېل چې دا خو بحر هزج دے خو تر دغه وخته پۀ فارسۍ کښې چا پۀ دې بحر کښې شعر نۀ دے ليکلے، دۀ ورته ووئېل چې دې سره درې موزونې مصرعې نورې وليکۍ چې دا څلور شي، هغوۍ ورسره درې مصرعې نورې برابر کړې او دغسې پۀ فارسۍ کښې دَ رباعۍ ابتدا ؤشوه پروفيسر جهانزيب نياز از ديوان خوشحال خان خټک دويمه حصه (رباعيات) محکمه ثقافت خېبر پښتونخ
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د پښتو ژبې مختصر تاريخ

د پښتو ژبې مختصر تاريخ - ليک خيام يوسفزے  


 ژبه يو کامل او مکمل اندام دے چې د روح د شعور او د ‌ذات د ساتنې د تقاضې ترجماني او نمايندګي کولې شي ، يا لکه دا چې ، ژبه فقط د بنيادم د خلې وتي هغه صوتي اشکالو ته وايي چې دے پرې د خپلو خيالاتو اظهار بل بنيادم ته کوي څومره چې پښتانۀ زاړۀ دي دومره پښتو ژبه زړۀ ده ، ځکه چې پښتو يـوازې د يوې قديمې ژبې نوم نه دے بلکه دا د هغو ښو ثقافتي اقدارو د مجموعې نوم دے په کوم چې دا قوم پيژندې شي ، که مونږ دا ووايو چې دَ پښتــــو په وجه پښتون پښتون دے نو بې ځايه به نه وي اوس چې څومره پښتون زوړ دے نو دومره پښتــــو زړَه ده ، په دې لړ کښې دا څــــــو نقطې د غور دي چې دا تــــرې ثابتيږې چې پښتو زرګونه کاله زړَه ژبه ده په رګ ويد کښې د پشتـــــون ذکر راغلے دے چې دا کتاب په 1400 ق م کښې ليکلے شوے دے کيدې شي چې په دې لحاظ د دغه قوم ژبه تقــريباً 3380 کاله زړه وي ، په اوستا کښې د بخد په حـــواله د پښتــــــون ذکر راځي چې دا کتاب په 1000 ق م کښې شوے دے کيدې شي چې د دې کتـــاب په لحاظ دا ژبه 2989 کاله زړَه وي هيروډوټس يوناني مؤرخ په 484 - 425 ق م کښې د پښتــــو وطن پکتيکا ياد کړے دے نو په دې لحاظ به د پښتونخوا د دې قوم ژبه تقريباً 2400 کاله زړَه وي په پورتنو نکتو په رڼا کښې مونږ دا وئيلې شو چې په زباني لحاظ پښتــــو د سنسکرت او اوستا هومـــــره زړَه ده ، او په دې لحــــاظ هم د دې قدامت درې نيم زره کاله خواؤ شا ته رسي د ميخي خط په شکل کښې پښتــــــــــــو تقريباً دوه نيم زره کــــاله زړَه ده او پـه موجوده خط کښې د دې قدامت تقريباً 1350 کالو ته رسي ، خو مونـــــــــــږه د اټکلي اندازې مطابق د پښتو قدامت تقريباً پنځه زره کاله يادولې شو ، کيدې شي چې دَ وخت په تيريدو دا اټکله اندازه د نوو تحقيقاتو په رڼا کښې نـــوره هم وړاندې لاړه شي ځکه چې په جديد سائنسي دور کښې هـــر ميدان کښې د تحقيق کار ښۀ په تيزۍ سره کولې شي
خيام يوسفزے -
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Thursday, 4 July 2013

BEAUTIFUL SWAT


Tuesday, 2 July 2013

Qilla Bala Hisar History


Qilla Bala Hisar


Bala Hissar (Pashto/Urdu/Persian: قلعه بالا حصار‎) is one of the most historic places of Peshawar. The word Bala Hissar is from Dari Persian, meaning, “elevated or high fort”. The name was given by the Pashtun King Timur Shah Durrani (1773–1793), who used the fort as the winter capital of the Afghan Durrani Empire, with the summer capital being in Kabul. The Sikh empire who conquered Peshawar in the early 19th century named it Samir Garh in 1834 but the name did not become popular.

The Fort has been the headquarters of the Frontier Corps since 1949.[1]Contents [hide]
1 Design
2 History
3 Sumergarh
4 References
5 External links

Design[edit]

The fort stands on a high mound in the northwestern corner of Peshawar City. Not long ago, the fort used to be conspicuously away from the old city of Peshawar, but now the construction of new buildings has covered space between the old city and the fort. However, the fort's position on a high mound gives a commanding and panoramic view of Peshawar and the entire Peshawar valley. On a clear day, one can see the mountains encircling Peshawar valley and beyond. The area covered by the inner wall of the fort is about 10 acres (40,000 m2) and the outer wall is about 15 acres (61,000 m2). The height of the fort is about 90 feet (27 m) above ground level.
History[edit]

Renowned historian Dr A.H. Dani in his book Peshawar-Historic City of Frontier writes that when Hiuen Tsang, a Chinese traveller, visited Peshawar in 630 AD, he spoke of a "royal residence".

He says that Chinese word "Kung Shing" used for its significance and is explained as fortified or walled portion of the town in which the royal palace stood.

Hiuen Tsang then makes a separate mention of the city, which was not fortified. This shows that the royal residence formed the nucleus of a Citadel, which must have been further protected by a moat.

Dr Dani further says that a channel of old Bara River surrounded by a high spot, which includes the Bala Hissar and Inder Shahr. The higher area could have been the citadel, which is the present Bala Hissar.

Peshawar has always been a strategic city and its capturing and ruling over it was of great importance for the invaders and kings.

"In the 11th century AD, the Hindu ruler, Raja Jaipal of the Hindushahi dynasty was defeated in the vicinity of Peshawar and Mehmud Ghaznavi garrisoned the fort with his army," says Dr Taj Ali. The British officers who visited Peshawar in the 19th century mentioned that the fort used to be a royal residence of Afghan rulers, he added.

The Bala Hissar has seen its construction and destruction by conquerors, warriors, invaders and kings on several occasions. After the overthrow of emperor Humayun by the Afghan King Sher Shah Suri, the Afghans destroyed the fort.

When Hamyun was staying in it he decided to rebuild it before proceeding to Kabul. He wanted to use the fort for his conquest of India at a later stage. As his officers did not want to stay back, Hamayun himself supervised the rebuilding of the fort, which was soon completed.

"The Afghan rulers named it "Bala Hissar" a Persian name meaning high fort while the Sikhs renamed and rebuilt it calling their fort "Sumergarh" in 1834 but the name did not become popular, says Dr Taj.

The fort was constructed on a mound with commanding view of the surrounding area including Shalimar gardens presently known as Jinnah Park towards its north. This gave more prominence and grandeur to the fort, he said.
Sumergarh[edit]

In the early nineteenth century, Peshawar was the summer capital of the Kingdom of Kabul and the Bala Hissar the residence of Afghan kings. The Sikhs fought and defeated the Kabul Barakzais in the Battle of Nowshera in early 1823. On conclusion of this battle, fought on the right bank river Indus, the Sikhs chased the retreating Afghans past Peshawar through the Khyber Pass.

The Sikhs followed this by the destruction of the Afghan Royal court and the Bala Hissar fort. In December 1823, the British spy Moorcroft found the fort "a heap of rubbish, and the only use made of it by the rulers of Peshawar was as a quarry from whence to procure materials for dwellings of their own erection".[2]

Archival records show that soon after the occupation of Peshawar by the Sikhs in 1834, Hari Singh Nalwa commenced the reconstruction of the fort.[3] The Sikhs called their fort 'Sumair Ghar' (after 'Sumer' another name for Mount Kailash). The first Guru of the Sikhs, Guru Nanak Dev, had visited Mount Sumer in the course of his travels. Hari Singh Nalwa installed a plaque over the gate of the fort that read:

"This Sumair Garh was built in the city of Peshawar by the exalted Maharaja Ranjit Singh Bahadur in Raja Bikramjit Sambat 1891 with the blessing of Almighty God".[4]

Ranjit Singh was greatly pleased when he visited the newly constructed fort for the first time on 16 May 1835.

The British reconstructed the outer walls of the Bala Hissar after the annexation of the Kingdom of the Sikhs in 1849. This Sikh fort continues to dominate the city of Peshawar in the twenty-first century.

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Bakhshali Mardan History


Bakhshali Mardan 





The Bakhshali manuscript is an early mathematical manuscript which was discovered over 100 years ago. The Bakhshali Manuscript is the name given to the mathematical work written on birch bark and found in the summer of 1881 near the village Bakhshali (or Bakhshalai) of the Mardan district (now in Pakistan). The village is situated 15 km from the city of Mardan.

An Inspector of Police named Mian An–Wan–Udin (whose tenant actually discovered the manuscript while digging a stone enclosure in a ruined place) took the work to the Assistant Commissioner at Mardan who intended to forward the manuscript to Lahore Museum. However, it was subsequently sent to the Lieutenant Governor of Punjab who, on the advice of General A Cunningham, directed it to be passed on to Dr Rudolf Hoernle of the Calcutta Madrasa for study and publication. Dr Hoernle presented a description of the BM before the Asiatic Society of Bengal in 1882, and this was published in the Indian Antiquary in 1883. He gave a fuller account at the Seventh Oriental Conference held at Vienna in 1886 and this was published in its Proceedings. A revised version of this paper appeared in the Indian Antiquary of 1888. In 1902, he presented the Bakhshali Manuscript to the Bodleian Library, Oxford, where it is still (Shelf mark: MS. Sansk. d. 14). A large part of the manuscript had been destroyed and only about 70 leaves of birch–bark, of which a few were only scraps, survived to the time of its discovery.

Shahbaz Garha History

Shahbaz Garha


In local language it is called Shahbaz Garha. This is the place to take a break or rest when you are tired. Hence the famous Pushto Matal, Shahbaz Garha Da Staro Zay dey ( شهباز ګړه د ستړو ځا ۍ دې ) . This in fact is entirely true. It is about 12 km from Mardan city. It has beautiful mountains, green trees, open fields and a small river in the centre of the village.

In old times all these facilities made it attractive for the army and travellers to dig in their tents here, stay for few days and organize their further strategy. The historic Stones of Ashoka and other sites like Mekha Sanda are worth visiting. The most attractive building of the new era is the high school (shown above), this has given a new look to the ancient stones of Ashoka.The local people had put their efforts and resources in building the school. Well done and congratulations to them.

Many sites have been discovered in Mardan and it looks as Mardan was the heart of Gandhara civilization. One of the Buddhist monasteries is of Mekha Sanda, which is located 17 km from Mardan in the North Eastern side in the Hills of Shahbaz Garha. This site was surveyed and excavated by a team of Japanese archaeologists between 1959 and 1965. During courses of excavations a good number Gandhara art sculptures, main stupa, votive stupas, monastery, chapels and Monks' chambers were found. This site became a place for research and a tourist spot.



The name is derived from Pushto language. Mekha means a female buffalo and Sanda means a male buffalo. The arrangement of the stones is in such a way that it looks like buffaloes.

Unfortunately some treasure hunters illegally dug out the site in search of antiques and it has been spoiled. It is the utmost responsibility of the government to provide guards, restore this site and protect it from further destruction. So far there is no sign of it happening.

Abdul Ahad Momand

Abdul Ahad Momand

Abdul Ahad Momand (Pashto: عبدالاحد مومند‎, born January 1, 1959) is a former Afghan Air Force aviator who became the first Afghan and 4th Muslim to journey to outer space. He became one of Soyuz TM-6 crew members and spent nine days aboard the Mir space station in 1988 as an Intercosmos Research Cosmonaut[1] He became the fourth Muslim to visit outer space, after Sultan bin Salman Al Saud, Muhammed Faris, and Musa Manarov. Pashto is considered the fourth spoken language in space after he made a telephone call to Afghanistan. Momand is also believed to be the first Muslim who took the Qur'an to the space.[citation needed]Contents [hide]
1 Biography
2 See also
3 References
4 External links

Biography[edit]

Momand was born on 1 January 1959 in Sardah, in the Ghazni Province of Afghanistan. He belongs to the Mohmand tribe of the Pashtun ethnic group. Momand graduated from the Polytechnical University of Kabul and then from the Air Force Academy. He served in the Afghan Air Force (AAF) and later trained in the Soviet Union as a pilot and a professional astronaut.[2]

Along with Commander Vladimir Lyakhov and Flight Engineer Valery Polyakov, Momand was part of the Soyuz TM-6 three-man crew, which launched at 04:23 GMT August 29, 1988. Momand's inclusion in the mission was a significant symbol during the Soviet war in Afghanistan.

During his nine days stay on the Mir space station, Momand took photographs of his country, participated in astrophysical, medical and biological experiments. He also spoke to Afghanistan’s president, Mohammed Najibullah, and brewed Afghan tea for the crew.

Lyakhov and Momand returned to Earth aboard Soyuz TM-5. The September 6 planned landing of Soyuz TM-5 was delayed because of mechanical complications on the Mir. Radio Moscow reassured listeners that Lyakhov and Momand were fine and in touch with Mission Control. A recording was played of them laughing. A day later, the retro-fire was successful, and at 00:50 GMT Soyuz TM-5 landed near Dzhezkazgan. During touchdown there was no live radio coverage, only live television pictures of Mission Control.

Momand was awarded the title Hero of the Soviet Union on September 7, 1988.[3]

During his flight to space, his mother was extremely distraught over the safety of her son. Afghan President Mohammad Najibullah called Momand's mother into the President's office and arranged an audio/video conference between Momand and her. By this event, Pashto became the fourth spoken language in space.

Following the withdrawal of Soviet forces from Afghanistan, Momand decided to immigrate to Germany in 1992 and applied for asylum there, becoming a German citizen in 2003.[4] He last worked in printing services and lives in Ostfildern near Stuttgart.

Mohmand History

Mohmand


  The Mohmand (Pashto: مومند‎ - also spelled as Momand) are a Pashtun tribe, inhabiting primarily eastern Afghanistan and the Mohmand Agency in the semi-autonomous Federally Administered Tribal Areas of northwest Pakistan.[1]Contents [hide]
1 Demographics
2 History
3 Principal clans of Mohmands
4 Notable Mohmand
5 References
6 External links

Demographics

In Afghanistan, the Mohmands are found nearly everywhere, but mainly concentrated in Nangarhar, Kunduz and Kunar. In Pakistan, they inhabit the Mohmand Agency in the Federally Administered Tribal Areas, and they are also a significant minority in Peshawar District.
History[edit]

The Mohmands originally lived in central Afghanistan between the basins of the Tarnak and Oxus rivers for centuries. After the Mongols invaded the region in the 13th century the Mohamands were driven out from central Afghanistan, and between 13th and 15th centuries, the Mohmands migrated to their present settlements, subduing the other tribes settled there formerly.

When Peshawar was annexed formally by the British, the area that comprises the present Mohmand agency was ruled by the local tribesmen and was under the influence of Khan of Lalpura. The Safis were under the control of Khans of Bajaur and the Utmankhels were independent of any Khanate.[2]

The Mohmands fought many times against the British India and other foreign invasion. The area of the Mohmands may be defined roughly as bounded on the East by Charsadda Dist. On the North by Bajour Agency; on the West by Nangarhar(Afghanistan) and on the South by the Khyber Agency; The area of Mohmand is about 1200 sq. m. The Durand line boundary line now runs through the Mohmand area. The Emir of Afghanistan in 1893 has given assurances to the Burhan Khel, Dawezai, Halimzai, Isa Khel, Tarangzai and Utmanzai sections of the Mohmands that they will not suffer by the severance of their ancient connection with Afghanistan; and these are known as the Assured Clans.Majority of Mohmand live in Pakistan.Some tribes of Mohmand also live in North Eastern Afghanistan primarily in Nangarhar & Kunar province. Likewise, Mohmands live in Logar Province of Afghanistan. Most of them live in Mohmands village of Pul-e-Jogi of Braki Brak District. Pul-e-Jogi is 10 minutes drive from Wardak Province. Dr. Waheedullah Mohmand and Dr. Mohammad Habib Mohmand are famous people known by many people from Wardak Province.

The great Sanskrit grammarian and historian Pāṇini, mentioned the names of tribes such as the Aprits (identified with the modern Afridis) and the Madhumants (identified with the modern Mohmand) who inhabited the northwestern areas, in his Ashtadhyayi in the 5th century BC.[3]
Principal clans of Mohmands[edit]

Race and Tribes The major tribes in Mohmand agency are: • Mohmand • Malikyar • Shalizi • Tarak zai • Halim zai • Khwae zai • Bai zai • Safi • Qandhari • Gur baz • Masood • Shinwari • Utman Khel • Ambar Utman Khel • Laman Utman khe

The Safis, because of their association with the Mohmand, are also called Safi Mohmands but actually they are not Mohmand in Legacy. The tribe has been divided in upper Mohmand and lower Mohmand. The central bazaar of Mohmand is Gandhab and locally known as Ghandao Bazaar. The Tarakzai are concentrated in the lower Mohmand from Ekka Ghund to Michanai up to Daudzai. They are a well educated tribe settled at the gate of the Mohmand Agency. The sub-tribes of the Tarak Zai are Dado Khel, Qasim Khel, Bran Khel and Issa Khel. [4]

Rivers The Kabul River and Swat River are the two rivers that pass through the area of the Lower Mohmand. Kabul River forms the boundary between the Khyber and Mohmand agencies after entry into Pakistan territory. The flow of the water is from the west towards the east. On entry into Pakistan territory, the course of the Kabul River is through high mountains gorges till after it passes through the Warsak Dam, where after it starts running through the Peshawar valley area. Swat river flows from the north towards south after entering the agency limits from the Malakand and passes through the area of Prang Ghar/Pindiali Tehsil. The course of this river is also through mountainous territory till it reaches the Munda Headworks wherefrom it starts running through the plains.

Climate The climate in Mohmand agency is hot in summer season while cool in winter. The summer season commences from May and continues for 4 months till 31 August. The winter season starts from November and continue till February. The rainfall is scanty. Most of the rainfall is during winter season.

Occupations The sources of income are very limited in general except agriculture and some trade/business. Most of the locals are earning their livelihood in the Gulf States.

Places of Interest Warsak Dam Warsak Hydel Power station is situated on the river Kabul about 32.2 km from Peshawar. The construction of the project was started in 1955 and the power station was commissioned in 1960. Before commissioning of Mangla Power station, it was one of the major sources of power. Munda Dam Munda dam is being constructed on Swat River to the east of the agency which is an ideal site for a hydro power station. Gandab valley This historic valley is situated in the Mohmand agency and shoots forth in the north- west direction from Pir Killa, a village on the main Michni Shabqadar road, and 32 km to the north of Peshawar. It runs parallel to a dry bed of a nullah; it is inhabited by the Halim zai section of the Mohmand tribe.

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Safi Tribe History

Safi (Pashto: ساپی‎ sāpay; plur. ساپي sāpi) is a major branch of the greater Gharghasht Pashtun tribe, originating in the Kohi Safi district of Parwan province. The Safi tribe comprises a majority in the Pech Valley of Kunar and are present in significant numbers in Parwan Province, Kapisa Province, Kabul Province, Laghman Province, Nuristan Province and the whole of Kunar Province. They are also present in smaller numbers in Mohmand and Bajaur Agency, Federally Administered Tribal Areas, Pakistan.Contents [hide]
1 Safi divisions
2 History
3 Prominent Figures
4 References

Safi divisions[edit]

Currently Safi tribesmen are all around Afghanistan and include the founder of Safi Airways and the Safi Landmark Hotel. The Safi are divided into 3 main clans. The four major clans are the Gurbuz, the Masood, the Qandahari and the Wadir.[1] The exact population number of this clan is not known; however, it is estimated to be around 2.5 million, both in Afghanistan and in Federally Administered Tribal Areas of Pakistan. Safis have played an important role in the Afghan society, especially in Afghan Governments and also were known to be against the kings. The Safis have had an important role on the other side of the Durand Line as well. On September 10, 2007 Safi elders of Mohmand Agency played an important role on reaching an agreement with Taliban fighters to stop attacks on Pakistani military, security forces, and government installations such as schools, and hospitals, etc. in Mohmand Agency.[2]
History[edit]

The ancestry of the Safis reaches back to the inhabitants of the ancient kingdom of Gandhara, and they are related to the neighboring Nuristanis. Besides Pashto, some clans of the Safis speak a Kohistani Pashayi dialect. Throughout Afghan history, the Safi have been mentioned, most famously during resistance against Aurangzeb, when a major war broke out in 1668. A rebellion was sparked by a general in the ranks of the Mughal Empire who had insulted a woman of this clan; in revenge Safi tribesmen killed the General. When news reached Aurangzeb that his general was killed, he appealed to the tribe to hand over the killers, but the elders refused and challenged the Emperor. Soon Aurangzeb set out with a large force against the Safi and their allies from among other Khattak, Afridis, Shinwari, Mohmands in the command of Khushal Khan Khattak which was at that time the tribal chief of Khattak tribe. Afghan sources claim that Aurangzeb suffered a humiliating defeat, with a reported loss of 40,000 Mughal soldiers.[3] Currently the Safi tribe is well known for resistance to the Taliban regime, and many fierce clashes have broken out between the two. Some Safi tribesmen also inhabit Balochistan Province, Pakistan, in Sibi District, with two sub clans: the Meerzai and Kamalzai. Safi are also living in Zobh District. In Balochistan they are together under Safi Ithad and their office is located at Mizan Chock in Mizan Plaza quetta. In Sibi, Safi have the lion share of water, 8 Pao of water in Nari River.[4]
Prominent Figures[edit]
General Rahmatullah Safi. prominent mujaheddin commander, colonel in Afghan Royal Army[5]
Shams-o-Qamar Safi, Director General, Federal Accountability Bureau Pakistan.
Dr Muhammad Iqbal Safi, T.B and Chest Diseases Specialist/ Pulmonologist, KPK, Pakistan.
Dr Muhammad Aman Safi, Eye Specialist/Ophthalmologist, Professor Of Community Medicine, KPK, Pakistan.
Dr Muhammad Tariq Safi, Neuro Surgeon/Chief Executive Pak Intl Medical College, KPK, Pakistan.
Dr Asif Iqbal Safi, Chest Diseases Specialist, Kpk, Pakistan.
Fazal Rehman Safi(Civil Engineering student at NUST,Islamabad)
Zia-ul-qamar Safi, public prosecutor KPK (son of Shams-o-qamar Safi)
Haji Khudaidad Khan Safi a well-known leader of Safi ethnic tribe in Zabul Afghanistan.
Amir Sultan Safi Advocate High Court(Mardan) Member Central Executive Commetiee Pukhtoon Khwa Meli Awami Party
General Abdul Rahim Khan Safi
Late Ghulam Hassan Safi Khan and Prominent Leader of Safi Tribe in Laghman - Afghanistan
General Mohammed Asif Safi
Late Muhammad Jamal Khan Safi (Kunar) Khan and a Prominent Leader of Safi Tribe Peaj Dara, Kunar - Afghanistan
Late Muhammad Sadeeq Khan Safi (Kunar) Khan and a Prominent Leader of Safi Tribe Peaj Dara, Kunar - Afghanistan
Late Muhammad Laiq Khan Safi (Kunar) Khan and a Prominent Leader of Safi Tribe Peaj Dara, Kunar - Afghanistan
Late Muhammadullah Khan Safi (Kunar) Khan and a Prominent Leader of Safi Tribe Peaj Dara, Kunar - Afghanistan
Shah Mehmood Khan Safi (Kunar) from Kunar Peaj Dara, the former Governor in Laghman - Afghanistan
Hazrat Jamal Khan Safi (Kunar) Khan and a Prominent Leader of Safi Tribe Peaj Dara, Kunar - Afghanistan
Abdul Wali Khan Safi (Kunar) Khan and Head of Provincial Council, Kunar - Afghanistan
Dr. Wadir Safi
Dawood Safi from Helmand, the former Governor of Helmand - Afghanistan
Amanullah Sailaab Sapi (Afghan Poet)
Malik Abdulaziz Khan Safi (Quetta)
Basit Khan Safi (Mardan), prominent leader of Pukhtoon Students Federation & young leader of Awami National Party
Saleem Safi Journalist
Abdullah Khan Safi General Secretary All Pakistan Clerks Association Balochistan Quetta
Malik Sheer Muhammad khan Safi Khan and great leader of safi tribe in peaj kunar Afghanistan
Dr Siyyar Ahmad SAFI, senior medical officer in Hayatabad medical complex PESHAWAR
Malik Zarin Khan Safi, the great safi leader/Malik in Mohmand Agency
Abdullah Khan Safi general secretary all Pakistan clerks association on Balochistan Quetta
Raies Abdul Wadood Safi the chief of high court in the time of zaher shah in Afghanistan who was from logar province of Afghanistan and baboos district.
Muhammad Ayaz Khan SAFI Prominent Leader of Safi Tribe in KUNAR-Afghanistan
sardar Mohammad safi son of abdul wadood safi and the leader of helmand safis in doctor najeebullah presidential.
Qiamuddin Safi born March 20, 1985 of kunar province in pech valley ningalam village and captain of afghan special forces. Safi comes from a very large and important family his grandfather is shaheed mombin. Young safi commits his life to supporting the welfare and safety of all kunar province children in pech valley. Qiamuddin safi sponsors Afghan children who want to receive an education in the United States of America. Young safi currently resides in America.
Irshad khan Safi (XEN PHE)

Hamayun Safi of kunar province in pech valley Lichalam village The Regional manager of INsta telecom Jalalabd Mohammad Sharif Safi of kunar province in pech valley Lichalam village who served for last 30 year to clean the afghan land from mining [Late Hazrat Muhammad Safi (Kunar) a Prominent Leader of Safi Tribe Pech Dara Late Aamir Muhammad Safi pech Dara Kunar province

Afridi Tribe History






KHYBER

The Afridis (Pashto: اپريدی‎ Apriday, plur. اپريدي Afridi; Urdu: آفریدی‎) are a Pashtun tribe based in present-day Pakistan, with substantial numbers in Afghanistan. The Afridis are most prominent in Pakistan's Federally Administered Tribal Areas, inhabiting about 1,000 square miles (3,000 km²) of rough hilly area in the eastern Spin Ghar range west of Peshawar, covering most of Khyber Agency, FR Peshawar and FR Kohat.[2] Their territory includes the Khyber Pass and Maidan in Tirah. Afridi migrants are also found in India, mostly in the states of Uttar Pradesh, Bihar and Jammu and Kashmir.[3]

The Afridis are historically known for the strategic location they inhabit, and for belligerence against outside forces; battling the Mughal dynasty's armies throughout Mughal rule.[1] Their later clashes against British expeditions comprised the most savage fighting of the Anglo-Afghan Wars.[4] After independence, Afridi tribesmen also helped attack Jammu and Kashmir for Pakistan during the Indo-Pakistani war of 1947.[5] Today, Afridis make use of their dominant social position in FATA and areas of Khyber Pakhtunkhwa by controlling transport and various businesses, including trade in arms, munitions, and other goods.[1]Contents [hide]
1 Etymology and origins
1.1 Theory of Afridi descent from Israelites
2 History
2.1 Resistance against the Mughals
2.2 Resistance against the British
3 Clans
4 Religion
5 Cuisine
6 List of notable Afridis
7 See also
8 References
9 External links

Etymology and origins[edit]

The Afridis, classically called the Abaörteans (/ˌæbə.ɔrˈtiːənz/; Latin: Abaortae), have their original homeland in the Spin Ghar, a mountain range on both sides of the Durand line, located east of Kabul and west of Peshawar. The great Sanskrit grammarian and historian Pāṇini, who himself hailed from the nearby Shalatur, a village located near the confluence of the Kabul and Indus rivers, mentioned the names of tribes such as the Aprits (identified with the modern Afridis) and the Madhumants (identified with modern Mohmands) who inhabited the northwestern areas, in his Ashtadhyayi in the 5th century BC.[6]

The famous historian Herodotus mentions a region bordering on the banks of the Indus occupied by a people called the Pactyans who were divided into four tribes, one which were the Aparthea or Aparutai, likely to be the Aprit mentioned by Panini.[7] The Pactyans were overwhelmingly Hindus[citation needed]. They laid claim to an inaccessible upland area and forced passing invaders to pay toll tax[citation needed] for passage towards India through the Khyber Pass. Olaf Caroe and Aurel Stein are reported to have suggested that the Afridis may be the original inhabitants of the Gandhara area (which they still inhabit).

According to Pashtun folklore, the Afridi tribe traces its origin back to the eponymous ancestor of all Pashtuns, Qais Abdur Rashid, through his youngest son, Karlan. Thus, the Afridi tribe are one of the Karlani tribes, who had a formidable reputation as warriors.
Theory of Afridi descent from Israelites[edit]
See also: Theory of Pashtun descent from Israelites, Ten Lost Tribes, and Bani Israel

The Afridis and other Pashtuns of Afghanistan and Pakistan have also been alleged to be the descendants of the lost Jewish tribes such as the Efraim[citation needed]. However, DNA and other research towards validating such claims has been inconclusive.[8][9][10]
History[edit]
Resistance against the Mughals[edit]
Afridi fighters photographed by John Burke in 1878.










The Afridis were first mentioned in the memoirs of Mughal Emperor Babar, as a violent tribe in need of subduing.[11] The Afridis controlled the Khyber Pass, which has historically served as a corridor connecting the Indian subcontinent with Afghanistan and Central Asia. Its strategic value was not lost on the Mughals, to whom the Afridis were implacably hostile.[12] Over the course of Mughal rule, Emperors Akbar and Jahangir both dispatched punitive expeditions to suppress the Afridis, to little success.[13]

The Mughal effort to suppress the Afridis was greatly intensified under Aurangzeb. . Revolt was triggered when soldiers under the orders of the Mughal Governor Amir Khan allegedly attempted to molest women of the Safi tribe in modern day Kunar. The Safi tribe retaliated and killed the soldier. This attack provoked a reprisal, which triggered a general revolt of the most of tribes. The Mughol King Aurangzeb ordered the Safi tribal elders to hand over the killers. The Safi, Afridi, Mohmand, Shinwari and Khattak tribe came together to protect the Safi men accused of badal. Attempting to reassert his authority, Amir Khan in orders of Aurangzeb led a large Mughal Army to the Khyber Pass, where the army was surrounded by tribesmen and routed. Afghan sources claim that Aurangzeb suffered a humiliating defeat, with a reported loss of 40,000 Mughal soldiers and with only four men, including the Governor managing to escape. In a Battle he lost his Dear and Trustworthy friends Emal Khan Mohmand and Darya Khan Afridi.Khushal greatly praised the bravery and courage of Darya Khan Afridi and Aimal Khan Mohmad who had destroyed the entire Mughal army in Khyber in 1672. As he said about his these two close companions:"Aimal khan and Darya khan from death God preserve them, Never have they failed me at the time of need"
Resistance against the British[edit]

The Afridis once destroyed two large Mughal army of Emperor Aurangzeb: in 1672 in a surprise attack between Peshawar and Kabul, and in the winter of 1673 in an ambush in the mountain passes.[14] The emperor himself had to lead an army into the mountains to suffocate the revolt and liberate the mountain passes, and even then another large army was "badly mauled" in Bajaur.[14][15] Allegedly, only five Mughals made it out of the battle alive

Yusufzai Pashtun tribe History

The Yūsufzai (Pashto: يوسفزی‎ Yūsufzay, plur. يوسفزي Yūsufzī; Urdu/Persian: یوسف زئی‎), also called Yousafzai, Esapzay or Yūsufī, is one of the major Pashtun tribes. They are found in Khyber Pakhtunkhwa and the Provincially Administered Tribal Areas (PATA) of Pakistan, and in some eastern parts of Afghanistan. Some Yusufzai lineages are settled in India, most notably in Andhra Pradesh's capital of Hyderabad city, and in the Rohilkhand region, many of whom form a part of the larger Rohilla community.Contents [hide]
1 History
2 Settlements
3 References
4 External links

History[edit]

According to Akhund Darweza, the Yusufzai originated in Kandahar, Afghanistan. In their migration eastward, they arrived in the Kabul area when it was ruled by the Turkic governor Ulugh Beg, who had succeeded his father Shahrukh Mirza in 1446.[1]

When the Yusufzai spread into the area as far as Swat, their relationship with the local Dilazaks deteriorated and a long war ensued. After 20 years, under their leader Malik Ahmed Khan, the Yusufzai and allied clans were able to push the Dilazaks eastwards towards the Hazara mountains east of the Indus River, at the battle of Katlang.

The tribe is mentioned as "Isapzais" by Alexander the Great in 330 BC.[2] They are later mentioned by Babur in the 16th century. It is claimed that by the 1580s the Yusufzai numbered about 100,000 households. In general, they were uncooperative with the rule of Akbar who sent military forces under Zain Khan Koka and Raja Bir Bar to subdue them. In 1585 Raja Bir Bar was killed in fighting with the Yusufzai. It was not until about 1690 that they were fully brought within the realm of the Mughal Empire.[3]

In 1849, the Yusufzai established an Islamic state of Swat under the leadership of Akhund Abdul Ghaffur who appointed Sayyid Akbar Shah, a descendant of Pir Baba, as the first emir. After Akbar Shah's death in 1857, Akhund Ghaffur assumed control of the state himself.[4] The state lasted until the early 20th century under its religious leaders known as Akhunds of Swat, and later passed on to the last dynasty of Gujars, who ruled over the area now encompassing the present day Swat and Shangla till 1969.
Settlements[edit]

The Yusufzai are the predominant population in the districts of Swat, Buner, Shangla, Mardan, Malakand, Tor Ghar, Upper Dir, Lower Dir, Swabi in the Khyber Pakhtunkhwa province of Pakistan. They are also living in Battagram and the Maloga village of the Oghi Tehsil of Mansehra.

In Afghanistan, they inhabit parts of the Kunar and Nangarhar provinces. In Balochistan, there is also a Yusufzai clan of the Dehwar tribe in the Mastung District which speak Brahui, and Persian with some mixture of Brahui words.

Most Yusufzai speak the northern variant of Pashto (Pukhto) with the hard "kh" replacing the softer "sh" of the southern Pashto dialects.

Some Yusufzai lineages are settled in India, especially in Andhra Pradesh's capital Hyderabad city, in the Rohilkhand region of northwestern Uttar Pradesh, in the Malwa region of Madhya Pradesh, in Gaya and the nearby Bihar, in Channapatna, Kadi, Ahmedabad, Baroda and the nearby Gujarat, in Maharashtra's Pune, Akola and Mumbai, and in Karnataka's Mysore and Bangalore. Many of the Yusufzai of Uttar Pradesh form a part of the larger Rohilla community.

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Histoery of Bannu


THE BREIF TIMELINE HISTORY OF BANNU





This is a brief of history of Bannu prepared and presented to BANNU.COM by Jahangir Khan Sikandri from the English version of his book ‘Tarikhe Aqwame Bannu’ (History of the Tribes of Bannu). The original text of his research work is contained in a huge volume of publication (four volumes) which contains the detailed timeline authentic history narrating all events that occurred on the soil of Bannu and the history and pedigree tables of all villages of Bannu (386 villages, 1800 families’ pedigree tables). Here, only a few important events have been narrated by him for the general knowledge of the reader. The website administrators are thankful to him for the provision of this brief. .

 Introduction 


The history of Bannu runs parallel to the history of Gandhara. Nothing is more clearly known about it in the Bronze Age and earlier. However, a recent archaeologists’ research on the fossils at different sites reveals that cavemen had lived here more than half a million years ago. Many writers have written a vague history which is neither authentic nor informative.

The Clans and Sub-clans of Bannuchis

There are 120 sub-clans of the Bannuchis (including the generations of Shittak). Total numbers of villages are 386 in Bannu which include the villages of Marwats and Wazirs as well. Bannuchis are descendant from one Shittak (or Shithak), a son of Karan who was the fifth son (probably an adopted one) of Kais bin Abdur Rashid. The generations of his (Karan) other sons are the Afridis, Mehmands, Khattkas, Masuds, Wazir, Bangash and Dilazaks etc. Shithak was born in the era of Mehmud of Ghazna and lived at Shawal. His seventh or eighth generations had forcibly occupied Bannu in 1285 AD; the story of whom has been given in the succeeding paragraphs.


Except Marwats and Wazirs, other families including the generations of the sons of Shithak that occupied Bannu, are called Bannuchi (Bannusi) irrespective of their race, religion and caste. The word Bannuchi does not apply to any particular tribe living in Bannu now, even not to the generations of Shithak. During the Ghorids, Temurids and Mughals period, this name only applied to the Kivis, Surranis, Zelum and Haved, the sons of Bano, the first wife of Shithak. Shithak was the son of Karran, in the fifth lineage from Qais bin Abdur Rashid. In other words, the term Bannuchi means 'A settled person from Bannu, except Marwats and Wazirs'. Bannuchis are divided into six categories;

Native Afghan Bannuchis

This name is used for the generations of the sons of Shithak i.e. Haved, Zelum, Surrani and Kivis. They are known so since they had originally possessed this land in 1285 AD. They are about 40 % of the total population of Bannuchis.

Colonized Afghan Bannuchis

This name applies to those Afghans who subsequently settled in Bannu with the Native Afghan Bannuchis. They are about 3 % of the total population in Bannu.

Native Saddat Bannuchis

This name applies only to the saddats of Sheikhan, the descendants from Sheikh Shah Mohammad Rohani who assisted the Native Afghan Bannuchis during their efforts to subdue the valley of Bannu , in 1285 AD. They are about 10 % of the total population of Bannuchis.

Colonized Saddat Bannuchis

This name applies to those saddat families who subsequently settled in Bannu with Native Afghan Bannuchis or Native Saddat Bannuchis. They are about 7 % of the total population of Bannuchis and scattered through in almost all the Bannuchis’ villages.

Khidmatgar Bannuchis

This name applies to those persons who settled in different villages of Bannu as tradesmen and farm-labourers. Major inflow of such persons had been from Punjab during the Durrani and Sikh periods. Some among them settled here during the British era too. They are about 36 % of the total population of Bannuchis, scattered through out in almost all the Bannuchis’ villages.

Ordinary OR Domiciled Bannuchis

This name applies to those people who are not from any of the above mentioned categories but they were settled in Bannu in different periods. For example, the third generation of the mahajirs from India are now called Domiciled Bannuchis. Non Muslims or non Pashtoons also fall in this category. They were initially settled in Bannu city during the British era and subsequently purchased some land in different villages too. They are about 4 % of the total population of Bannuchis.

AKRA.

The ruins of Akra are situated nine kilometres from Bannu city, in the area of Bharat village. These ruins are in the shape of earthen mounds, the largest being 250 feet high. On these mounds there are scattered broken clay vessels. The British took much interest to unveil the secrets of the mounds. In 1869, the British archaeologists bored a forty feet deep hole in the largest mound and examined the soil in the laboratory. Nonetheless, they could find nothing interesting except clay and some pieces of decayed human bones. The presence of human bones revealed that almost 1700- 2500 years ago, the inhabitants of this area used the largest mound as their burial ground. It was considered that the disposal of dead at this place had been on similar pattern as had been practised in Kafiristan where dead were placed on high grounds for vultures and other wild birds to eat the flesh away. The human bones were then collected by their relatives and placed in chambers, one above the other, followed by closing of the main entrance with a big stone. However, one fact has been doubtlessly established that here lived Parsees for a long period of time. The tests further revealed that Calcium Phosphate was a major constituent of the soil, due to the decayed human bones.
In 1878, a peasant from village Bharat uncovered a big stone, while he was ploughing in the field, next to the largest mound of Akra. The British Administration sent the stone to an archeologist of Saint Petersburg School to find the meanings of the words inscribed in Sanscrit language, on the stone. The stone was so much worn out that the said Professor could not decipher the words correctly. General Cunningham has mentioned that had the words been readable, it could have discovered one more link to the history of Bannu (See ‘The Archeology Survey Report of India ’ written by General Cunningham; pages 24 to 30 of chapter 14 of the report). Later on, the stone was placed in Lahore Museum .
In 1880, the British archaeologists manually dug the largest mound to a considerable depth and found some small earthen heads of Buddha that were properly heated in kilns to make non-abrasive. They also found a few other full figured images of Bhudha chiselled out from sandstones. Digging of the mounds continued till 1920, uncovering many gold and copper coins that belonged to the Greek-Bactrian kings namely Apollodotus, Menander, Phelozenus and Eukratides; coins of Vema Kadhphesus, Mayus, Azas, Haverki and Kanerki; Brehman Shahiya kings namely Samantha Deva and Sial Pathi; and the Muslim kings namely Sabuktagin, Mehmud of Ghaznavi and Altamish. These coins are now part of the national heritage and are kept at the Lahore , Peshawar and London museums.
The other discovered items include many pieces of sange sulemani of the Greek-Bactrian period; gold bangles used by the Sakas; rings of blue sapphire used by the Parthians and Sassanis; and beads of some valuable stones used by the Buddhists and the Muslims. These discoveries ascertain the history, from the Achaemenians period to the Ghaznavids period.
Hither to, it was a dilemma to find out how the name 'Akra' was attributed to these mounds. Some writers have mentioned that the old name of this area was Saatram. A cruel ruler of this land forcibly married his daughter, namely Setha, to a black slave. Setha cursed the people and the land. Consequently, rain of stones came upon the land and everything was destroyed. Other historians have mentioned another story about a cruel king who raped his daughter. The heaven could not tolerate this incident and there came upon them a rain of stones that destroyed everything. This is a story probably elaborated by the Hindus of Village Bharat. Nonetheless, the Muslims believe that at one occasion a rain of stones came on people of prophet Luth. See the Quran, ( Surat Hud: Ayat 74-82 and Surat Ankabut: Ayat 28-35).
Prophet Luth’s people were living in the plains of Sodom and Gomarrah in Pelestine, most probably located in the plain east of the Dead Sea (Bahr-e-Luth). These people had deeply involved themselves in sodomy and other evil’s deed. Prophet Abraham had sent his nephew (Prophet Luth) to them but they disobeyed him and went deeper and deeper into sin. Two angels in the shape of handsome young men came to Luth in the evening and became his guest by night. The inhabitants of Sodom in their lust for unnatural crime (sodomy) invaded Luth’s house but were repulsed. In the morning when it was still dark, the angels warned Luth to escape with his family and none to look back. Then Allah brought upon the two cities a shower of brimstone that destroyed all the inhabitants of the said cities (including the wife of Luth who looked back) and toppled the plain. The story has been narrated at many places in the Quran. But, it has been clearly elaborated in the above two Surats.
At another occasion, on the army of Ibrahah (the Governor of Yemen) who intended to invade Khana-e-Kaaba, and just before his attack on Makkah, flocks of Ababeel (small black birds) came and threw small stones on the soldiers and elephants of Abrahah. The Muslims do believe that no other incident of such nature occurred to any other tribe or nation. See the Quran, (Surat Al-Fil: Ayat 1-5); the story of the army of elephants.
This incident happened during the period of the birth year of Prophet Muhammad (sallellaho alaihey wa sallam). In Tafsir Ibn Kathir, it has been mentioned that Abrahah Al-Ashram, the Governor of Yemen, was a Christian who on behalf of the king of Ethopia built a house (church) in San’ah (the capital of Yemen ) and named it Al-Qulais. At that time, Yemen was a part of Ethopia. Abrahah wanted to call the Arabs to perform pilgrim there in San’ah instead of the Ka’bah, with the intention of diverting the trade and benefits from Makkah to Yemen . So far as the construction of Al-Qulais was concerned, there was no church of its like at that time. Then a man from the Quresh tribe of Makkah came there and was infuriated by it. So he relieved his nature (stool and urine) in it, soiled its walls and went away. This made Abrahah angry and he raised an army to invade Makkah and demolish Ka’bah. He had in that army thirteen elephants and amongst them was a very big elephant called Mehmud (Mamooth). In the event of marching on Makkah, some camels of Abdul Muttalib bin Hashim, the grandfather of the Prophet Muhammad (sallellaho alaihey wa sallam), were apprehended by the army of Abrahah. Subsequently, these were released after negotiation by Abdul Muttalib with the leading men of Abrahah when it was concluded by Abrahah that the fate of Ka’bah would be decided by him at all costs that in no way had anything to do with the retention of the camels by his army. Abdul Muttalib replied to Abrahah that Ka’bah is the house of Allah and that not the Quresh but Allah protects it. Abrahah finally marched on towards Ka’bah and reached the valley of Muhassir near Makkah where it was suddenly overtaken by flocks of birds (ababeels), flocks after flocks, air-raiding that army with small stones slightly bigger than a lentil seed and perished the soldiers and elephants with a total destruction, including Abrahah who died of injuries in his flesh due to hits by the said stones, while retreating.
Another story of Akra runs to the effect that a survivor from stones-rain was a dog who headed towards the west. It was pelted with stones in its efforts to escape. However, it was successful in escaping the wrath of the God; but as a consequence, a line of mounds was formed extending towards west. However, it is just a story told by some layman and not any scholar and seems to have been evolved to explain an unfathomable fact by the local people. In April 1848, When Lt Edwardes visited Akra on his way to the Marwat area, he asked the peasantry of Vi
llage Bharat," who lived there on those mounds". The gathering replied, "Kafirs lived there".



Being deeply involved for fifteen years in research work
on the history of Bannu, I (the author) did not believe in the stories that had no logical basis. The following pages would reveal to the reader the actual history pertaining to these mysterious mounds;
During the period of King Kaykaus of the Kayani dynasty, Bano, the sister of Rustam (the jehan pehlawan) got the area as a dowry and expanded the built-up area with further construction. The area got its name from her, i.e. Azer Bano and is still known with a slight deformation of the word as ‘Bana’. The subsequent construction on this site may be attributed to the Achaemenians who called it Thathagush; it being one of 128 provinces of Cyrus the Great (a ruler of Persia - Iran ). Attacks and counterattacks on this high ground, shows its importance as compared to the surrounding areas. Phillip, a general of Alexander the Great, burnt the fort located on the highest mound after an armed resistance from the locals. A proper walled fort or a check-post type fort was constructed by Greek Bactarian ruler namely Eukratides who named it 'the Fort of Eukra'. This name over a period of time changed into Akra and exists to this day. The area of the largest mound, during the Achaemenian period, was spread up to many acres. The first cutting of this high ground, after the Ghaznavids, was carried out by the local inhabitants on its northeast and south sides since its soil contained calcium phosphate, a rich constituent for growing of crops, more effective than the household urea. The side towards Lehra River got washed away as a natural phenomenon due to seasonal floods in the river. It was converted into irrigable fields during the Sikh and Durrani periods. Hence the vastness of the high ground, through a period of one thousand years, has now shrunk to an area of almost one acre only. The area to the west of Lehra River was also made irrigable by the inhabitants of Village Bharat during the Sikh period.
The ruins of Akra are situated nine kilometres from Bannu city, in the area of Bharat village. These ruins are in the shape of earthen mounds, the largest being 250 feet high. On these mounds there are scattered broken clay vessels. The British took much interest to unveil the secrets of the mounds. In 1869, the British archaeologists bored a forty feet deep hole in the largest mound and examined the soil in the laboratory. Nonetheless, they could find nothing interesting except clay and some pieces of decayed human bones. The presence of human bones revealed that almost 1700- 2500 years ago, the inhabitants of this area used the largest mound as their burial ground. It was considered that the disposal of dead at this place had been on similar pattern as had been practised in Kafiristan where dead were placed on high grounds for vultures and other wild birds to eat the flesh away. The human bones were then collected by their relatives and placed in chambers, one above the other, followed by closing of the main entrance with a big stone. However, one fact has been doubtlessly established that here lived Parsees for a long period of time. The tests further revealed that Calcium Phosphate was a major constituent of the soil, due to the decayed human bones.
In 1878, a peasant from village Bharat uncovered a big stone, while he was ploughing in the field, next to the largest mound of Akra. The British Administration sent the stone to an archeologist of Saint Petersburg School to find the meanings of the words inscribed in Sanscrit language, on the stone. The stone was so much worn out that the said Professor could not decipher the words correctly. General Cunningham has mentioned that had the words been readable, it could have discovered one more link to the history of Bannu (See ‘The Archeology Survey Report of India ’ written by General Cunningham; pages 24 to 30 of chapter 14 of the report). Later on, the stone was placed in Lahore Museum .
In 1880, the British archaeologists manually dug the largest mound to a considerable depth and found some small earthen heads of Buddha that were properly heated in kilns to make non-abrasive. They also found a few other full figured images of Bhudha chiselled out from sandstones. Digging of the mounds continued till 1920, uncovering many gold and copper coins that belonged to the Greek-Bactrian kings namely Apollodotus, Menander, Phelozenus and Eukratides; coins of Vema Kadhphesus, Mayus, Azas, Haverki and Kanerki; Brehman Shahiya kings namely Samantha Deva and Sial Pathi; and the Muslim kings namely Sabuktagin, Mehmud of Ghaznavi and Altamish. These coins are now part of the national heritage and are kept at the Lahore , Peshawar and London museums.
The ruins of Akra are situated nine kilometres from Bannu city, in the area of Bharat village. These ruins are in the shape of earthen mounds, the largest being 250 feet high. On these mounds there are scattered broken clay vessels. The British took much interest to unveil the secrets of the mounds. In 1869, the British archaeologists bored a forty feet deep hole in the largest mound and examined the soil in the laboratory. Nonetheless, they could find nothing interesting except clay and some pieces of decayed human bones. The presence of human bones revealed that almost 1700- 2500 years ago, the inhabitants of this area used the largest mound as their burial ground. It was considered that the disposal of dead at this place had been on similar pattern as had been practised in Kafiristan where dead were placed on high grounds for vultures and other wild birds to eat the flesh away. The human bones were then collected by their relatives and placed in chambers, one above the other, followed by closing of the main entrance with a big stone. However, one fact has been doubtlessly established that here lived Parsees for a long period of time. The tests further revealed that Calcium Phosphate was a major constituent of the soil, due to the decayed human bones.
In 1878, a peasant from village Bharat uncovered a big stone, while he was ploughing in the field, next to the largest mound of Akra. The British Administration sent the stone to an archeologist of Saint Petersburg School to find the meanings of the words inscribed in Sanscrit language, on the stone. The stone was so much worn out that the said Professor could not decipher the words correctly. General Cunningham has mentioned that had the words been readable, it could have discovered one more link to the history of Bannu (See ‘The Archeology Survey Report of India ’ written by General Cunningham; pages 24 to 30 of chapter 14 of the report). Later on, the stone was placed in Lahore Museum .
In 1880, the British archaeologists manually dug the largest mound to a considerable depth and found some small earthen heads of Buddha that were properly heated in kilns to make non-abrasive. They also found a few other full figured images of Bhudha chiselled out from sandstones. Digging of the mounds continued till 1920, uncovering many gold and copper coins that belonged to the Greek-Bactrian kings namely Apollodotus, Menander, Phelozenus and Eukratides; coins of Vema Kadhphesus, Mayus, Azas, Haverki and Kanerki; Brehman Shahiya kings namely Samantha Deva and Sial Pathi; and the Muslim kings namely Sabuktagin, Mehmud of Ghaznavi and Altamish. These coins are now part of the national heritage and are kept at the Lahore , Peshawar and London museums.
The Parthians, Pehlavis, Ephtalites, Sassanis and Kidarites Period

Although no significant events have been on record, the coins discovered from Akra reveal that Bannu went in the control of Mithradotus and remained under the Parthians till 88 BC when it was captured by Maves, a chief of the Saka tribe, after a fierce battle at Bannu. In 77 BC Maves died. His generals remained at daggers-drawn with each other that resulted in bloodshed among the Sakas. Finally, Azes-I succeeded in defeating all other chieftains in a fierce battle and was crowned as king in 57 BC, exercising control over Gandhara, some parts of the present Afghanistan , Balochistan, Punjab and Hind. His son Azelus succeeded him in about 40 BC; followed by his son Azes II whose coins have been discovered in abundance from the mounds of Akra.

In 5 BC, the Pehlvai and the Parthian tribes came in power in Sistan and Aracochia whose chief namely Gondophares defeated Azes-II in 24 AD and deprived him of his kingdom. However, it has not been ascertained whether Bannu was under the control of the Sakas during the last days of Azes-II or not. It is also presumed that Bannu might have gone into the hands of the chief of Ghazna who was from the Pehlvai tribe and was paying a regular tribute to the Parthian king namely Venos Parthy. The last king of this dynasty namely Pakorus was defeated by the Koshani chief namely Kajula Kadphises at Taxila in 65 AD. He was crowned as king. He was succeeded by his son Vema Kadphises in 78 AD whose coins have been found from the Akra dunes. From these events it gets confirmed that Bannu was also ruled by the aforesaid Koshani kings and their successor namely Kanishka who titled himself as `Shah-e-Gandhara`. After Kanishka, the other kings known in this series are Vasishka, Kanishka-II, Huvishka and Vasudeva. When Vasudeva died in 225 AD, his kingdom was disintegrated and then fully captured by Ardashir Sassani, an Iranian king. Bannu also went under the control of the Sassanian dynasty till 365 AD after which the said kingdom was assaulted by Kidara, the chief of the Kidarite dynasty who, in 368 AD, took over the control of Gandhara and the surroundings including Bannu (then locally called as Akra). The coins of Kidara and his two successors namely Pero and Behram have been found from the dunes of Akra during the British era. Between 427AD and 457 AD, the Kidarites had a few fierce battles with the Ephthalites (White Huns) and subsequently lost their territorial control on many parts of the kingdom including Bannu. The chief of the White Huns was Toramena who was succeeded by his son Mihiragula in 502 AD, with his capital at Sialkot .

The Shahiyas Period
With the death of Mahira Gola in 542 AD, the dynasty collapsed in 568 AD when the Sassanians attacked his kingdom. The area of Bannu eventually went under the control of the Sassanian dynasty till the end of the 6th century. Subsequently, it was taken over by the Turk Shahiya dynasty either through a battle with the Sassanian kings or otherwise due to the submission of the local inhabitants to the Turk Shahiya. The Turk Shahiyas were also later on known as the Kabul Shahiyas and their kings titled as Rutbil or Zunbil.

The Akra.
The Kayanis and Achaemenian Period


nown historical event at this land is attributed to the era of Kaykaus, the king of Persia , when Rustam of Iran, a great wrestler of that period, took over as the Governor of Zablistan. At that time, area up to Multan including was a part of Zablistan. Later on, Rustam rested the area of Bannu as a dowry upon his sister namely Bano who constructed a small fort and a small city in the present area of
Kakki Bharat. The fort was called Azar Bano (Azar means a 'city' in the old Persian language). During the Achaemenian period, the present territorial boundaries of Bannu, Waziristan, Dera Ismail Khan, Dadikia (Kakars in Balochistan), Gandhara (Paktia to Attock including Kurram belt) and Aparithia (Afridis belt) remained as a part of the state of Thatagush during the era of `Cyrus the Great`, with its headquarters at Pashkalavati (now known as Charsada). After Darius, when Xerexes-I took over as the mighty king of the Achaemenian dynasty, he deputed Austees as governor of the said part. At that time, areas of present Bannu, Dera Ismail Khan and Waziristan were made as parts of a province known as Satagidaya, with its subsidiary military headquarters at Bannu. Maybe that the name ‘Satagidaya’ was a proxy name of Azar Bano or that Bannu was even then known by the same first name of ‘Bana’ since no authentic confirmation has been so far obtained in this regard. Herodotus, the first known Greek historian, has mentioned in his memoirs that the inhabitants of Satagidaya were Paktues (Pakhtoons?) and that they were Aryans cum Parsees, worshipping fire and sun. His memoirs, however, counter the present research on the Pakhtoons who are believed to have been of the Jewish origin (amongst the ten lost tribes of Israel ) living with the Aryans on bilateral relations when they were deported to Afghanistan from Babul. Leaving all the presumptions on this topic for the readers to speculate as many historians presume that Pakhtoons are ancient Arya
en ‘Alexander, The Great’ conquered the present territory of Afghanistan , he marched on with two columns towards Gandhara. A major column led by him entered through the Khyber Pass and a small flanking column led by his general namely Phillip marched from Jalalabad to Dursamand and then attacked the Azar Bano fort; burnt it and then razed it to the ground. Subsequently, the same General (Phillip) was appointed as a Satrap at Taxila, by Alexander the Great; to look after the territory conquered by him. Phillip ruled Bannu till 324 BC. Soon, he was killed by a few rebellions. He was succeeded by his son namely Eudamius, who had the blessings of ‘Alexander the Great’

The Mauryans Period
In 317 BC, Chandra Gupta of the Mauryan dynasty defeated Eudamius in a battle and took over Gandhara and Satagidya. The Mauryans ruled Bannu till 232 BC. Coins and other remains obtained by the Archeologists from Akra dunes in Kakki Bharat, Bannu, reveal that the inhabitants of Bannu were Buddhist during the Mauryan era.
In 232 BC, after Asoka’s death, A Greek general namely Eunedius took over the control of Gandhara, Aparithia, Satagidaya as well as present Ghazni, Qandahar and Kabul . Nevertheless, these areas were captured again by the Mauryan king namely Brohidat who reigned till 222 BC. The Greeks who had control of a few parts of Afghanistan are historically known as Greek Bactrians.

The Greek-Bactrians Period
In 185 BC, Greek Bactrian king Eutedium captured area from Bactria to the River Indus and established its capital at Bactria . In 180 BC, his son Demetrius took over as his successor who appointed Menandar as the governor of the area between River Kabul and River Indus. In 175 BC, another Greek-Bactrian general namely Eukratedius defeated Demetrius and captured the area between Bactria and Aracochia. Bannu was then under the control of Menandar who had appointed another Greek Bactrian general namely Appolodotus as the governor of Satagidaya and some parts of Gandhara up to Kabul . Later on, Bannu fell in the hands of Eukratedius when Menandar had a battle with Appolodotus as the later had shown inclination towards his rival king -- Eukratedius. To meet with any aggression by Menandar, Eukratedius erected a fort at the old site of the fort near present Kakki Bharat which was named after him as Eukra, later on known to the world as Akra and is still famous by the same name. This fort was manned by his son Heleucus who succeeded his father as king when Eukratedius died in 159 BC. After the coronation, Heleucus appointed Pheleuzenus as the mighty governor of Bannu (Satagidaya), Tal, Parachinar and Hangu areas, establishing his seat at Bannu.
In 152 BC, Heleucus was defeated and pushed towards Taxila by the Saka tribe after capturing Bactria . Upon this, Pheleuzenus declared his small kingdom as independent and neutral. In 135 BC, Le Syas, a successor to Heleucus, seized the said kingdom from Pheleuzenus and annexed to his kingdom, with his headquarters established at Taxila. He left fairly strong force at Akra to handle any expected aggression from Bactria .

Another story
of Akra runs to the effect that a survivor from stones-rain was a dog who headed towards the






Monday, 1 July 2013

Charsadda History

Charsadda Veiw on Google Earth

Charsadda (Pashto: چارسدہ) is a town and headquarters of Charsadda District, in the Pakhtunkhwa province of Pakistan.[1] It is at an altitude of 276 metres (908 feet) and lies 29 kilometres from the provincial capital of Peshawar.[2] District Charsadda consists of two main geographical parts: Hashtnagar (Pushto: Ashnaghar) and Do Aaba (Pushto: Duava).Contents [hide]
1 Hashtnagar
2 Do Aaba
3 History
4 Crops
5 Scenery
6 Administration
7 References
8 External links

Hashtnagar[edit]

Hashtnaga is a corruption of the Sanskrit word 'Ashtanagara', meaning Eight Cities. Once cities are now villages named: Prrang, Charsadda, Rajjar, Utmanzai,Turangzai, Umarzai, Sherpao, Tangi. The city was once known as Push-kalavati, "The city of lotus flower". It remained the capital of ancient Gandhara from the 6th century B.C to 2nd century A.D. The city was captured in 324 B.C. after the siege of 30 days, by the troops of Alexander the Great and its formal surrender was received by Alexander himself. It has been established beyond doubt that this city was the metropolitan center of asiatic trade and meeting place of oriental and occidental cultures even as long ago as 500 to 1000 B.C. This city also enjoyed in being the center of pilgrims until the seventh century A.D.

Pushkalavati is first mentioned in the Hindu epic story, The Ramayana, when Bharata the brother of Ramchandra conquered Gandharvadesa (Gandhara) and found two cities, Taksha (Taxila), and Pushkala (Pushkalavati) named after his two sons.
Do Aaba[edit]

Do Aaba is also a Persian word, meaning two waters. A place surrounded by the waters of rivers from all four sides is known as Do Aaba. Do Aaba consists of Shabqadar and adjecent areas of Mohmand Agency.
History[edit]

The earliest archaeological deposits recovered at Charsadda are dated to ca. 1400 BCE, constituting a series of post holes in association with ceramic sherds and ash. Subsequent periods indicate that more permanent structures were built at Charsadda, including stone-lined pits. Between the 14th century BCE and the 6th century BCE, when an Achaemenid presence is represented at the site (see below), the inhabitants of Charsadda developed an iron-working industry and used ceramics that are typical for this period in the Vale of Peshawar, Swat and Dir.

The father of Sanskrit grammar, Panini was from this area and lived around 500−700 BCE.

The later history of Charsadda can be traced back to the 6th century BCE. It was the capital of Gandhara from the 6th century BCE to the 2nd century CE. The ancient name of Charsadda was Pushkalavati, which means "Lotus City". It was the administrative centre of the Gandhara kingdom. Many invaders have ruled over this region during different times of history. These include the Persians, Alexander the Great's Greeks, the Mauryas, the Greco-Bactrians, the Indo-Greeks, the Indo-Scythians, the Indo-Parthians, the Kushans, the Huns, the Turks, the Guptas.

Charsadda is contiguous to the town of Prang; and these two places were identified by Alexander Cunningham with the ancient Pushkalāvati, capital of the region at the time of Alexander's invasion, and transliterated as Peukelaus or Peukelaotis by the Greek historians. Its chieftain (Astes), according to Arrian, was killed in defence of one of his strongholds after a prolonged siege by Hephaistion. Ptolemy fixes its site upon the eastern bank of the Suastene or Swat. In the seventh century CE Hiuen Tsiang visited the city, which he describes as being 100 li (16⅔ miles) north-east of Peshawar. A stupa, erected over the spot where Buddha made an alms-offering of his eyes, formed the great attraction for the Buddhist pilgrim and his co-religionists. The city, however, had even then been abandoned as a political capital in favour of Purushapura, Parashāwara, or Peshawar.[3]

It probably extended over a large area, and the entire neighbourhood is covered with vast ruins. Excavation was carried out in the neighbourhood of Charsadda for about two months in the spring of 1902-3. Some interesting finds of coins and pottery ornaments, including an engraved amethyst, were made, and the remains of the ancient Bala Hisar (Acropolis) were mapped.[3]

There are eight main villages, giving Hashtnagar its name, Prang, Rajjar, Utmanzai, Umarzai, Tangi, Sherpao, Turangzai and Charsadda Bazar.
Crops[edit]

The main crops of Charsadda are tobacco, sugarcane, sugarbeet, wheat and maize. Vegetables include potato, tomato, cabbage, brinjals, okra and spinach. Charsadda is especially famous for lotus roots, known as barsanday. Among orchards, peach, apricot, citrus, plum, strawberry and pears are famous.[citation needed]
Scenery[edit]

The land of Charsadda is very fertile and beautiful and is said to closely resemble Damascus due to its beauty. There are three rivers flowing in Charsadda: the River Jindi, the Kabul River and the Swat River; these are the main source of irrigation for Charsadda. The three rivers then merge and join the Indus River.[4] The area surrounded by River Swat and River Kabul is called Doaaba and has a great importance in the District. Dense Forest area is Charsadda and Nisatta. Sardaryab, Khyali, Jindi, Shalam and Naguman these five rivers meet in Nisatta area (locally called Khwlay) and become Kabul river.

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