Khan Abdul Jabbar Khan

Khan Abdul Jabbar Khan

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

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Amir Dost Mohammed Khan

Amir Dost Mohammad Khan

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

April 14, 2013 by Dr. Khurrum Yousafzai






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

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


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

Background and rise to power :

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

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

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

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

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

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

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

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

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

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

Durrani Wanning Empire because of Great Game :

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

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

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

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

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

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

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

European influence in Afghanistan

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

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

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

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

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

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

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


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

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

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

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


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

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

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

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

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


Amir Dost Muhammad Khan Painting by East India Company Painter

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

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

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

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

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




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Fateh Khan,

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


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



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Shah Shuja

Family

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

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

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


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

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

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

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History of Zarobai

History of Zarobai

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

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

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

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

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

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

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

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

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

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

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

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


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History of Qissa Khwani Bazaar

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

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

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

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

Peshawar

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

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

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

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

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

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

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Akhun Darweza Baba History

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

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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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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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Wazir Tribe

Wazir tribe from HUMAYOONKHAN

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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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BEAUTIFUL SWAT

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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.

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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.

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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.

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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

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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

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