Militarily troubled Pakistan and terribly administered Tribals

Militarily troubled Pakistan and terribly administered Tribals
Pukhtoon Khan
pashtun@hotmail.com


Pakistan was hijacked by the civil and military beaureocracy after its creation to control the state of affairs. This control made it an unfair state instead of a welfare state.

It was the fallacious vision and vested interests of Pakistani leaders due to which genuine political leadership was not encouraged to come forward and take the reigns of power to empower the masses of Pakistan and lead them towards the goals of progress and prosperity.

The poor but proud sons of the land especially Pakhtuns, Baloch and Sindhis who raised their voice against the exploitative policies of the puppet popular governments and military regimes for their legitimate rights were dealt with an iron hand and state propaganda was used to defame them and distort their image in the masses.

On the contrary despite being part of the third world, India is transforming itself into a world power and asserting herself in the world community. UAE in the Middle East and Finland in Eastern Europe are good examples. These countries have evolved a stable system in relatively much lesser time. India is even asking for a seat in Security Council due to its strong institutions.

The constitutional safety to the institutional-building-reforms has put India on the road to progress and progressive development. The reason for the glorious march of Indian nation towards becoming a probable super power of the 21st century is nothing except its strong institutions.

The critical evaluation of socio-politico-economic vision in the synthetic political nomenclature of Pakistan history gives a dark and gloomy picture.

1. In the British India Muslim League were using the slogan of an Islamic ideological (theocratic) state as envisioned in Lahore resolution based on Muslim nationalism. It aimed at realizing the dream of establishing an ideological state based on the tenets of Islam.It proved wrong with the creation of Bangla Desh.

2. After partition though the pre partition vision of Islamic republic was encapsulated in objective resolution but when the first constitution of Pakistan was enacted the objective resolution was kept in directive principles and not in operative clauses due to its impracticality.

3. In the dictatorial regimes upto Ayub Khan, the vision shifted to Industrial targets but due to lack of institutionalization the dream could not be realized.

4. Bhutto gave a democratic cum socialistic vision to the nation but US with the help of military establishment did not let him complete his agenda. He left a valuable legacy of framing a constitution which was, although, not according to the wishes of all the major nationalities living in Pakistan but reflected the aspirations of the cross section of people living in west Pakistan.

5. When power was usurped by General Zia he deceived the whole nation with the so called Islamisation vision and instead of presenting it as a system of social justice which could be somewhat acceptable to the people of Pakistan ,he used it as a militant ideology to safeguard US interests and justify his illegitimate military regime.

Millions of Afghans and Pakhtuns were sacrificed at the altar of the political cum military interests of both US and Pakistan. The whole nation was indoctrinated with the holy war philosophy to prepare them to sacrifice their lives for containing the Anti American revolutions in Afghanistan and Iran. All current day sectarian and militant groups including Mahajir Qaumai Movement (MQM) and top of them all the Al-Qaeda were fabricated in Zia regime either by ISI or CIA.

6. During the incomplete political tenures of Benazir and Nawaz positive steps were taken to give a popular vision to the nation but due to short span, corruption and military interruption it could not be realized.

7. The military regime of Musharraf had to shift the focus to a progressive vision but at the cost of sovereignty and self respect of the nation.Musharraf had to neutralize the effects of his predecessor who encouraged, nourished, created and aided the terrorist groups with the help of ISI and CIA in his regime. He became an ally in the war against terrorism by the United States which is infact a war against imperialism by the divided states of the third world especially Muslims states.

The first mistake of the Musharraf regime was opting to join the so called war against terrorism which was aimed at targeting and then controlling all those states which had the potential of becoming threats to the political hegemony of United States in its post 9/11 world global vision.

The second mistake he committed was that after becoming ally with the United Sates and getting aid to combat terrorism in Pakistan he used the aid to strengthen his political stature instead of using it to eliminate the reactionary Arab terrorist group called Al-Qaeda which targets the educated lot and ex-military personnel to plan and use poor religious youth to carry their operations from various cities of Pakistan.

The third mistake which his regime did was that his corrupt ministers and military establishment used the US financial support to increase its strategic depth in Afghanistan to make it unstable by aiding Taliban despite of repeated protests by the Karzai government to stop cross border infiltration into Afghanistan.

When ISI-backed Taliban became stronger enough in Afghanistan to pressurize Karzai government, they were hijacked by educated beaureocrats and ex-military Pakistani men of Al-Qaeda operating in Pakistan and the innocent Pakhtuns of Pakistan had to face the consequences of their political influence after the djinn came out of the bottle to target Pakistan itself.

The same mistake was done by NATO forces in Afghanistan. Instead of acting as peace keeping forces, helping the Afghan government to form and equip a national army, establishing the infrastructure, providing security to investors and working for the welfare of Afghans the search of ISAF forces for the ISI-backed Taliban resulted in a lot of casualties due to which they started loosing the sympathies of Afghans.

The current situation is that ISI-backed Taliban are getting strength throughout Pakistan and the planners and sympathizers of Al-Qaeda are misleading them to achieve their ulterior motives. Terrorism is an Arab reactionary phenomenon. Neither Afghans across the Durand line nor Pakistanis ever approved of it in the past.

The latest gift of wrong Pakistani policies is the US warning of challenging the sovereignty of Pakistan by attacking the Tribals who have been serving as volunteer army for Pakistan and offered volunteer services in conquering the current Azad Kashmir while the army has been enjoying all the perks and portfolios for more than four decades in Pakistan history.

Having been a part of invincible Afghanistan for centuries it is a shame for a ruling and historic nation like Pakhtuns to live in a state which has given nothing to them – not even a name to their region but has looted everything from them except their sense of pride and honor. It is against the psyche of Pakhtuns to buy submission at the cost of freedom and compromise on their honor by not retaliating against any aggression.

The people in the tribal belt and Pushtoons are totally innocent and they have no idea whatsoever about Al-Qaeda which had been based in the past in cities like Rawalpindi due to the ISI headquarters or in Lahore due to Global religious headquarter of Raiwind or in Karachi due to being a big metropolis from which Al-Qaeda leader like SKM was arrested in the past.

The following strategy should be adopted to prevent any potential extremism in the fraudulently administered Tribal areas (FATA):

1. Political parties should be allowed in the tribal areas so that the unemployed and illiterate people get political awareness and do not fall prey to the indoctrination of the religious demagogues.

2. It is recommended to convert the existing madrassas into schools which teach modern science & technology subjects in addition to the religious subjects.

3. Establish industries in the tribal belt. Industrialization creates its own culture and values and changes the thinking, lifestyle, needs and life goals of individual. It is a real and practical tool for cultural engineering. Values and culture are products of technology.

4. Practical steps should be taken to make tribal areas as industrial zones and tourist resorts so that the youth get employed. Unemployment has to be uprooted from underdeveloped areas especially tribal areas as it has been the root cause for the youngsters of these areas to get attracted towards madrassas which work on charity basis.

5. Formal education, technical education and vocational training should be introduced to facilitate the industrialization process.

6. Political reforms should be introduced by abandoning the colonial legacy of FCR and merging the tribal areas with the mainstream Pakhtuns regions of NWFP, Attock, Mianwali and Pakhtun belt of Baluchistan to make a united province called Pakhtunkhwa.

Frontier Post 29th July 2007
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Pakistan's Pashtun 'problem'?

Pakistan's Pashtun 'problem'? SPEAKING FREELY
Pakistan's Pashtun 'problem'
By Haroun Mir Jul 26, 2007; Asia Times

Retrieved from Hassan Abbas blog.

At least since September 11, 2001, most of the perpetrators of terrorist actions in the West have been Arabs or Pakistanis, yet the victims of the West's military reactions have been Afghans and the Pashtun tribes living in Pakistan.

The majority of Pashtuns have fallen prey to Arab and Pakistani propaganda against the West. The continued insurgency in Afghanistan and the sudden deterioration of the situation in Pakistan's North-West Frontier Province make the Pashtun tribes the prime target in the "war against terror".


They have lived in poverty and become the proxy soldiers in the confrontation between the West and the Islamic extremists. The radicalization of young Pashtuns in madrassas (seminaries), generously financed by Saudi Arabia, menaces the cohesion of Pashtun tribal structure.

About 30 million to 35 million Pashtuns live in both Afghanistan and Pakistan, but they are divided and engaged in internal feuds. Only once - and for a short period - have they stood united. This was under the rule of Ahmad Shah Durani (1747-73), who created modern Afghanistan and conquered significant territories in India and Iran. Ever since British rule in India, Pashtun tribes have been in conflict either against foreign intruders or among themselves.

They have deliberately been kept away from modern education and economic development. During the Soviet invasion of Afghanistan in the 1980s, they were tools in the hands of Pakistan and Saudi Arabia. And today they are the direct victims of the "war on terror".

In the years of conflict in Afghanistan, Saudi Arabia and other major Persian Gulf countries have financed thousands of madrassas for Afghan refugees in Pakistan, which resulted in a massive radicalization of young Pashtuns. In addition, the influx of Wahhabi Arab fighters and madrassa teachers transformed the dominant moderate Hanafi school of jurisprudence into a new breed of religious extremism, which resulted in the creation of the Taliban-type movement.

For instance, during the Soviet occupation of Afghanistan, not a single act of suicide bombing was committed against the Soviet military or their family members in Kabul. The first suicide bombing in Afghanistan was committed by two Arabs against the late Ahmad Shah Massoud, Afghanistan's former defense minister, on September 9, 2001. At least since 2003, young Pashtuns have become involved in suicide bombings, which go against their tribal and religious values.

A new breed of extremist Islamic sect is taking shape in the Pashtun heartland. Only a limited number of the 15 million to 20 million Pashtuns who live in Pakistan enjoy modern education. Sadly, secular and modern schools are being burned down by the Taliban in Afghanistan's Pashtun-dominated provinces. Each year, thousands of young Pashtuns are trained in the madrassas, and only a limited number of them have access to secular education.

Pakistan's military rulers have an interest in keeping the masses of Pashtun people ignorant. They need the support of Pashtuns to dominate other minority groups. Until now the Pakistani authorities have used the old British system of divide-and-rule to play off local Pashtun leaders and in exchange require their loyalty.

This colonial system has kept the masses of Pashtuns illiterate and uneducated, and only selected families have received quality education to fill senior positions in the military. The presence of Pashtuns in the Pakistani military is used to dominate Balochs, who have been struggling to gain their autonomy since the creation of Pakistan in 1947. Without the support of the Pashtun tribes, the Pakistan Army would be unable to control a widespread Baloch insurgency.

President General Pervez Musharraf is keen to keep the truce with Pashtun tribes and save his tacit alliance with extremist religious parties. He knows well that the expansion of conflict with Pashtun tribes in Pakistan not only forces them to unite against Pakistani authorities, but also could incite Balochs to side with the Pashtuns.

Pakistani military authorities want to keep the status quo in the tribal regions. They are more interested in the integrity of their territory than in the global fight on terror. Musharraf has always sought the cooperation of radical religious leaders instead of the main secular leaders because only the religious leaders are capable of reaching out to the radicalized Pashtuns tribes.

Pakistan's military interests are in the interests neither of the West nor of Pashtuns. Keeping Pashtun tribes divided and backward might serve the short-term militaristic interests of Pakistan. But it is already backfiring against the long-term interests of the West.

The Pashtun-dominated territories have become a de facto sanctuary for international terrorism. North Atlantic Treaty Organization and US forces are fighting and bombing those who have nothing to do with terrorist acts in the West. Al-Qaeda and other international terrorists are taking advantage of the religiously devoted and fiercely independent Pashtun tribes.

Indeed, extremist religious groups and local Taliban have become an alibi for Musharraf to continue his military rule in Pakistan, despite the contempt shown by the overwhelming majority of Pakistanis. Pakistan's military authorities have been able to persuade the West to accept their ill-conceived tribal policies of promoting radical extremist leaders to the detriment of more traditional moderate Pashtun leaders.

The West, instead of alienating and pushing Pashtun tribes further into the camp of extremists, could reach out and assist moderate Pashtun leaders. But young Pashtuns have undergone almost three decades of radicalization, and it will require much time to reverse the trend.

Haroun Mir was an aide to the late Ahmad Shah Massoud, Afghanistan's former defense minister. He works as a consultant and policy analyst in Kabul.

دي پښتون
محمد افضل شاه بوقاوي
تبصره کؤنکښې؛ فېروز خان افريدي

http://www.khyber.org
صوابۍ ضلع کښې د بوقا نه تعلق لرونکښی محمد افضل شاه بوقاوي خپل ټول عمر د قطر ټېلي کمونيکېشن و بيا روسته د الجزيره نېټورک اېډوائيزر و روسته ئې هم دې لندن څانګې فنانس مېنجر پاتې شو. 30 کاله ئې په قطر کښې تېر کړي ؤ و اخري وخت ئې په لندن کښې راغونډ کړو. دوئي خپل کتاب.. د انګرېزی ژبې (دي پښتون) په 22 کاله کښې سر ته ورسولو. چاپ کېدو يو څو ورځو پس مصنف په حق ورسېدو. له مرګه پس په پنډې کښې خاورو ته وسپارل شو.

وټوخېدم، وغورېدم و پاڼې پاڼې شوم
زه هغه ګل يم چې خور نه شوم په اوربل کښې د چا

Sher Zaman Taizi: Silent Revolutionary

Dr Sher Zaman Taizi is a known literary figure in the world of Pushto literature. With typical Pakhtoon features, he is a soft spoken and well-articulated man of letters. His contribution to Pushto literature is born from his love of the language and his commitment to a cause - the promotion of Pakhtoon culture which may or may not be achieved in his lifetime. His understanding of the Pakhtoon psyche, his perception of the lifestyle of the people of the Frontier and his insight into their political vision have been appreciated and acknowledged by all and sundry.

"I drew inspiration from the poets of folklore who composed excellent versified stories in Pushto. In 1955-58, I was in Thall and there I had an opportunity of a lifetime. I got to meet Mohammad Din Muqayyed, an austere and reclusive type of person, and spent some time with him, Taizi recalls.

"In those days, daily Anjam was published from Peshawar; Ajmal Khattak was its editor, Mehdi Shah Mehdi, probably, edited the Pushto page for it. I wrote something which was published in that page. I knew Ajmal Khattak, as he was a teacher at a public high school in Pabbi and I was a student there. Ajmal Khattak had cordial relations with our family elders."


Taizi was born in the house of Kator Shah at Pabbi, District Nowshera, in 1931. He went to the Islamia Arabia Primary School, Pabbi, which had been founded by Bacha Khan and Hazrat Mahmood-ul-Hassan of Deoband.

After having matriculated from the National High School Pabbi, Taizi joined the Intelligence Bureau and was sent to Kabul where he worked as Assistant in the Pakistan Embassy for over seven years. It was really very hard for a man of literary tastes to cope with a job of this nature. But, Sher Zaman used the time to enrich Pushto literature with his ostentatious and elegant style of prose writing.

"Whatever I am doing, and whatever the other writers have done, needs to be done not by anyone else but the Pakhtoons themselves. They have to make their presence felt in the new global political scenario. It is now or never for them. The whole world is passing through a cultural identity crisis. The Pakhtoons have a rich cultural heritage. Unfortunately they have been denied their rights because the invaders always had an edge over them due to their lack of awareness and education," he says. He believes the pen is a powerful weapon but the Pakhtoons must recognize its worth.


Gul Khan was Sher Zaman's first novel which was published in 1964. It won him much applause and he was acknowledged as an accomplished fiction writer. This masterpiece shows deep insight into and empathy with the socio-political and cultural life of the Pakhtoons. It won immediate recognition and was prescribed for the BA course.

The second novel came soon after under the title of Amanat. Based on the issue of the class struggle, the book is the story of Mo'tabar, the central character who emerges as an iconoclast. He cleanses the society of the class differences, which divide it.

The nature of his work, gave Dr Taizi the subtlety and vision to weave detective stories. He can rightly be called the pioneer of suspense and detective novels in Pushto.


His book, Ghunday, is a bitter satire that exposes the dual character of a village Khan who vitiates the peaceful social environment of his home. Wadah O' N'sho is another fascinating novel by Dr Taizi. Warsho and Soma are poetic collections which testify to his ability to versify his emotions skillfully and elegantly. He has also composed some odes, eulogies and elegies. He sums up the underlying philosophy of his poetry in the remark, "revelation with knowledge and labour can make good poetry".



Teendak and Karhkech, which were telecast from PTV's Peshawar station, and Gulpana, which was published as a book, are popular titles in the domain of Pushto drama in which Dr Taizi has earned a name for himself. Karhkech has a detective theme, and is a pioneering effort in the field. All the characters in the three dramas are quite realistic, reflecting the author's desire to see every Pakhtoon ready to face the harsh realities of life with courage and tolerance and to prepare himself for the challenges of the 21st century.

Dr Taizi has emphasized the need of brushing aside the evils of superstition, abject poverty, insularity and abysmal ignorance. He has worked with the Frontier Post for its weekly Pushto literary page in 1992-1995. He has translated countless poems and short stories of Pushto into English. He has written innumerable prefaces to literary books.

He is now attached to the Tribal Women Welfare Association as consultant andis editor-in-chief of its bilingual quarterly Neway Zhwand (New Life). During his service with the Intelligence Bureau, Sher Zaman had spent more than 15 years in the tribal areas, having lived in every tribal agency, and more than seven years in the Pakistan Embassy in Kabul, Afghanistan.

Sher Zaman Taizi has a PhD degree from the Area Study Centre, Peshawar University. His thesis researched the Saur Revolution (1978) in Afghanistan. His published works in Pushto include:

Warsho and Soma (poetry collections)
Gulpana (drama)
Shpelae (short stories)
Gul Khan, Amanat, Rahman Koroona, Ghunday, and Wade o' N'sho (novels)
Nara Zhebe (research article on Pushto language)
Suqut-i-Afghanistan (Translated from English)
The published works of Dr Taizi in English are:

Polar Bear (Translated from Pushto)
The Pakhtuns' Unity (Translated from Pushto)
Abad Khan (Translated From Urdu),

Rahman Baba:the Outstanding Painter of Thoughts, The Saur Revolution, Afghanistan: From Najib to Mojaddedi (booklet in two volumes), Afghanistan: A Clash of Interests, Afghanistan: Two Governments and Three Capitals, Osama bin Laden and the Terrorist Attack on USA; Bacha Khan in Afghanistan and Terrorist Attacks in USA and US Attack on Afghanistan.

He has written hundreds of articles and book reviews in Pushto, English and Urdu for national dailies and periodicals. He participates in the meetings and mushairas of different literary organizations (tolanas and jirgahs). He is also the president of the Kamil Pushto Adabi Jirgas, Pabbi. The Political Analysis of the Saur Revolution in Afghanistan, the title of his PhD thesis, is a tremendous contribution on a very burning issue in international politics. Dr Sher Zaman Taizi is a humble and silent revolutionary who has both courage and conviction. His writings have influenced almost two successive generations of Pakhtoons and have paved the way for the upcoming poets and writers to break off the shackles of stifling traditions and expressions. His voice is distinct and his contribution to the promotion of Pushto language and literature is immense.
Image Credits: Damon Lynch
Article first appeared in Daily Dawn
khyber.org

ANP chief says governor is touting Talibanization

ANP chief says governor is touting Talibanization

PESHAWAR (PPI): Alleging the sitting NWFP governor NWFP for touting ‘Talibanization’ as alternative to reform, Provincial Chief of Awami National Party Afrasiab Khattak has said the agreement in North Waziristan was aimed to give a free hand to the militants. The Nationalist leader said that deployment of troops in Fata was basically aimed to deceive the world therefore government substantially withdraws forces from Fata and reconsiders its Afghan policy and ‘so-called’ strategic depth. In an interview with PPI, Afrasiab Khan, the ANP provincial chief said all claims about the peace agreement in North Waziristan were false saying whenever the international pressure increases, the intelligence agencies try to manage the militancy that leads to strains of clashes. Khattak said initially General Musharraf regime used to boost a lot the Reform Package in Fata but after 9/11, when Fata was turned as ‘safe heaven’ for militants, the word ‘reform’ disappeared from government’s dictionary. “In fact, the present governor has been touting Talibanization an alternative to reform,” the provincial chief of ANP stated adding that terming Fata as ‘lawlessness Frontiers’ and ‘No Man’s land’ was a myth and stereotype. “The government wants to hide its dual policy towards Afghanistan behind this myth,” he observed. Strongly advocating withdrawal of troops from Fata, Mr. Khattak said that the trouble did not lie in Fata saying, “ in fact it lies in the policy making quarters of Islamabad. “ government has stronger political, social, economic and social levers to control Fata then it has in settled areas, it can implement its policies without using troops provided it has required well,” he added. Khattak, who was former chief Human Rights Commission of Pakistan (HRCP), said the present situation had re-enforced Fata’s isolation turning it (Fata) in to black whole, with no access to media and no monitoring of the money being pumped to the area. ANP provincial chief said it was unbelievable that USA as member NATO state have no knowledge “ of the duality of Pakistan’s Afghan policy’.“ Straightly enough General Musharraf has remained their (US) darling, the angry noises as they makes time to time not with standing,” he commented. Khattak said that the matter of concerned was US planes to strike in Fata saying that people of Fata were mot perpetuators rather they were victims. “ People of Fata are suffering in cross fire between Nato on the one side and extremist on the other,” he remarked and said that root cause of instability in Fata as well in the whole Pakhtun belt lies in Islamabad that supposed to the most ‘relied ally of USA’. It, he said was said that Pakhtun dies on both sides of Durand line while love affairs between Islamabad-Washington continues. “Their appear to be duality in USA policies also but it is difficult to understand US motives, since they are working on larger chess board,” Khattak noted.

Meet Haji Gulzar Alam

Meet Haji Gulzar Alam
The other day when we were returning from Bacha Khan markaz, we stopped at his shop to meet Haji Gulzar Alam. The sign board erected over his shop was portraying a bearded Haji Gulzar Alam, the once adorable Pashtoon singer.

In Bacha Khan markaz, we had seen an old issue of Pakhtoon magazine which had published Gulzar Alam’s interview. He was quoted on the title: ‘Pashto music has no future.’

I don’t know whether he quit singing because ‘it has no future’ or it was due to growing Talibanisation in the country? I should have asked him about this, but we could not meet him as the shop was closed.

My friend, who is also a singer, told me, ‘He is still a singer, but he is Talibanised!’

Some two year ago, he announced to set up a music academy, but then he ‘founded’ a Property Dealer Shop instead of music academy.

So singer Gulzar Alam is now Haji Gulzar Alam, whom you can meet at his shop ‘Haji Guzar Alam Property Dealer’ on Pajagi Road, near Bacha Khan markaz, Peshawar.

http://sarbaz.wordpress.com/

Study of the Pathan Communities in Four States of India

Study of the Pathan Communities in Four States of India
Safia Haleem
India has been attracting invaders, travellers and traders since the time of Alexander the Great. Every invader had left its marks on the geography, history and culture of the country. The impact of some like the Moguls is very prominent in the monuments like the Taj Mahal. The others such as Iran had left its legacy in the language and literature. One set of invaders whose marks are either not visible or little attention has been paid to them were by the Afghans or the Pathans as they are popularly known in India.

The word Afghans and Pathan is synonymous when we deal with the history of the sub-continent. Pathans came as invaders, traders and they served in the armies of the rulers, whoever was on the Throne. They were hired as soldiers, officers and diplomats by different rulers throughout the history of the last few centuries. Moreover, the whole clans would follow from the tribal areas of Afghanistan and settle in the green pastures of India. Very little is known of the legacy of these Pathans, except that they still live as close community in, Punjab, Utter Pradesh, Central India and Bihar on the North Eastern borders. The Indian film industry has always thrived on the actors with the family name of Khan and it was always assumed that their ancestors were Pathans.

Pathan! What does it mean in India?
Generally the Pashtoons outside India believe that anyone with the Sir name of Khan means a Pathan. The Indian film industry has famous names with this title, such as Shahrukh Khan, Aamer Khan and Salman Khan. When a new film of these stars is released on Video, people in Pakistan and in Afghanistan, watch it with special fondness. It becomes a matter of Pride for them to identify with their favourite stars as their Kinsmen. However the reality is different.

The teachers and students of History and Social Anthropology in the Jawaharlal Nehru University in Delhi warned me to be careful with the word “Khan”. It was used as a title by the Mughals and then the British during their rule. The word Pathan is also used by those Hindu Rajputs who were converted to Islam. As they considered themselves superior to the other casts in India, they wanted the same status after becoming Muslims. It happened that because the Pathans were a warrior people like the Rajputs and they were respected and feared for their bravery, the Rajputs adopted not only the title of Khan but they adopted the clan names such as Yousafzais or Khattak and Afridi etc. It is interesting to know that the Pathans of these clans had no objection to this practice. During the course of my study, I talked to the Rajput Pathans as well.

The Caste System of India had its effects on Muslims as well and there are clear parallels which the Muslim Sociologist Aysha Sunbul told me to watch. In Hindu Religion there are four castes. As it happened the Muslims of India have unconsciously followed the same pattern by having four equal groups.

The Sayyeds: The descendents of the Prophet Mohammad.
The Pathans: The Martial race and the warriors.
The Sheikhs: Converts who till the land and are mainly in businesses.
The Workers: Barbers, cooks, Ironmongers etc.
Bhopal
This Pathan state was founded by an Orakzai tribesman from the Tirah area in 1710/11. Dost Mohammad Khan was a soldier in the Mughal King Aurangzeb’s army. It was the time when the Mughal Empire was crumbling and the small states and their rulers were employing fighters to keep their fiefdoms. Dost Mohammad Khan became one of such Warriors with a group of 100 Pashtoons who earned their living by using their skill of swordsman ship and horse riding. He started capturing the areas around Bhopal in the middle of 18th Century and built strong forts to establish himself as the Ruler. Ever since he took over the area, the other tribesmen followed and the practice stopped only after the Partition of India in 1947.

The story of Dost Mohammad Khan is not known to many Muslims living in Bhopal. But they know that the state was ruled by four women one after the other in the past 200 years.

The Women Rulers of Bhopal

* Qudsia Begum Regent and 8th ruler 1819-37
* Sikandar Begum Regent and 10th ruler 1844-68
* Shahjehan Begum 11th Ruler 1868-1901
* Sultan Jehan Begum 12th Ruler 1901-26


The state army of Bhopal always consists of the Pathans who were specially brought from the Afghan areas and they were given land and money at the time of their retirement if they wanted to settle down in Bhopal.

The whole of India was one big piece of land before the British left and people of different ethnic groups could move from one place to another as they do in any free country. Some families could speak/understand Pashto. The reason was that until a few years ago, most of them were able to travel to Afghanistan and Pakistan. There was a better communication at each level of the family and the children would be able to understand. However this is not possible now and the women folk are not able to speak the language, although they understood what was being said.

Talaezar Khan who came from Bunair in the Tribal areas about 70 years ago has fond memories of the time of the last Nawab, but he is not well off and lives like the rest of the lower middle class families. There are many villages where the Pathan families are land owners and are working hard on the land to keep a decent living. Some of the villages have Pashto names which have been localised due to different pronunciations, such as Raisan area, Khan Dera (the place where the Khans live), Bavalia, Silvani, Auchiara, Nakhtara (name of a tree in Pashto). The population of these Pathans is less than 5% in each village on average. Nobody could tell me the exact figure though.

Traditions of the Pathans in Villages of Madhya Pradesh
Traditional foods of Bhopal are no different from the rest of India, however the Pathans eat a lot of meat and they do not serve lentils to the guests especially in the villages. They prepare fried sweet pastry pieces called Ghonzakhi which is given to the bride when she goes to her in laws or someone who is travelling far. They also prepare pancakes on rainy days or for the guests which are called “Waishallay” (called Cheelay in Bhopal Language).

Language
Talking to the Bhopali Pathans, I found the following Pashto expressions.

Ghat (big or fat) used for a boy who was bigger than his age.
Chilla (extreme cold) Pashto word Tsilla (which means frost).
Vara Varrai (Vaada Madai) in Pashto it means meal for all. This meal consists of big pieces of meat cooked in water and served with pieces of bread. It is eaten in a big dish and all eat from it using their hands.
Bihar
Bihar always held a fascination for me for two reasons. One, that it had Buddha’s birthplace and second, it was ruled by the great Pashtoon King Sher Shah Suri (1540 -1545) who took power from Mughals in the 16th Century and ruled for 5 year until his death. But he has left his mark on the Indian society and they still revere him. His Revenue system and Postal system are still followed in the 21st century.

The Pathan lands and villages are scattered all over Bihar and I concentrated only on the area where Sher Shah lived, which was mostly in and around Patna and Sehsaram. There is a famous place called Sher Ghati and villages in that area are reputed for having wild Pathans.

Patna
There were many Mohallas inhabited by the Pathans and they are named after the clans such as “Lodhi Kadrra”, “Khattak Toli” and ”Afridi Tola”. There are also two gardens named Kalo Khan and Mallo Khan. These were the two of the commanders who came with Taimurlane when he attacked India in 8th Century.

Shah Arzani’s Shrine and Monastery
Arzani is one of the famous Pashto Poets and a Sufi of the Roshania movement which started as a reaction to the Mughal King Akbar’s new religion Din-e-Elahi. It started in the 17th Century, and later became a Sufi way of life, going along with the Chishtia Tariqa. The whole place around Arzani’s shrine looked peaceful, but I was told that only two weeks ago, there was an Urs (annual celebrations to mark the birthday or death of a saint) and about 10,000 people came which is minimum. Between, 30 and 40,000 people come in good weather. The interesting thing is that there are two days of the Urs, one for men and the second for the women. On the womens day, all the shops are run by women and no man is allowed to go near the place.

When I was about to leave the place after the evening prayers came to an end in the main mosque, I saw a group of women heading towards the Shrine singing traditional wedding songs. They were taking the bride to the shrine to have the blessings. This is a very old tradition followed in the tribal areas of Pakistan and Afghanistan now. A day before the wedding the bride to taken to the local shrine by the women of the family.

Sehsaram and Sher Shah Suri’s clan
In Sehsaram district, very few Pathans live and in fact none of the Sher Shah Suri’s family members were ever traced successfully. However the villages at the vicinity about 100 km from Sehsaram have fragmented population of the Pathans who carry their family names with them. As far as the differences of the traditions, I could not spot many amongst the different clans e.g. Khattaks and Afridis or Yousafzais. However there were many subtle differences. Yousafzais were more educated and joined the government services. The Khattaks and Shiranis work on the land. Their women folk are usually from their own tribe and they hardly marry outside the family. The Afridis are more open and they marry with other families, although the education level amongst them is not that high.

Jagdesh Pur Village in Bihar
It is 80 km North West of Patna. The total number of houses in the village is about 1000. There are about 50 Pathan families and all of them live in one area which is called “Pathan Tola”. It was interesting to know that wherever there were Muslims living in an area in Bihar, there is bound to be one Pathan Toli or Tola (which means group).

Some of the family traditions are still followed strictly.

1-When a child is born, they shoot in the air. Three shots for a boy and two for a girl.
2-The family has kept some of the swords and shields safe although they were in a bad condition.
3-The men shout outside the door when they enter their own house, so that if there are any women guests, they could cover themselves.
4-The family is strictly religious and they kept the men and the women quarters separate from each other.
5-At the time of the wedding, no demand is made for the Dowry and the boys family will always present two gold coins in a plate at the time of the Rukhsati (bride leaving her parent’s house) to the bride’s family. It is usually given to the bride now a days.
6-A lot of meat is cooked at the wedding feast. Special meat with no spices is cooked in earthenware and is eaten with leavened bread baked on the Charcoal.
Punjab: Maleer Kotla
The capital of the state is also called Maler Kotla and it is situated at a distance of 28 miles to the South of Ludhiana and 36 miles from Patiala. It has a population of 100,000 and the total area of the state is 164 square miles. It is comprised of 213 villages and has rich fertile land plain broken by sand drifts here and there. The Muslims are 65% of the population and 20% of them are of Pathan origin.

There are several myths about the city and one is plausible enough about Shaikh Sadruddin. He was a pious man from Daraband area (present day Quetta in Pakistan) of Shirani tribe sometimes between 1430 and 1440. He settled in the village of present day Patiala living in a small hut praying and meditating and was considered a saint by the local people. It happened that Behlol Lodhi (1451- 1517) the Afghan king who had most of the western parts of India under his control wanted to rule Delhi and was on his way with a big force. He was caught in a sand drift and while there was nothing visible in the darkness, the King spotted a dim light of a lamp still burning in the wind. It was the hut of Shaikh Sadruddin and when the king found out, he came to the hut to show his respect and asked the holy man to pray for him to bear a son and have victory.

The king married off his daughter Taj Murassa to Sadruddin after he got the throne of Delhi, and also gave him the area of Maler Kotla. This happened some time between 1451 and 1452. The descendents of Shaikh Sadruddin branched into two groups. One started ruling the state and they were given the title of Nawabs. The other branch lived around the Shrine of Shaikh Sadruddin and they control the revenues of the shrine. Muslims and Sikhs live peacefully at present and there was never any ethnic violence since the partition. There are many mosques in the city and call for prayer is heard on loud speakers at the time of the prayers.

Pathans of the City
The level of education amongst the Muslim population is low, but those Pathans who do get education, usually join the government service. Their preferred field is Police and it happened that they are successful Police officers. Some of the Pathans are renting out their properties and a few of them are still keeping the old family business of Rearing horses and selling them in the annual fairs of Punjab. Most of them are religious, and they send their children to several of the Madrassas in the city where the boys and girls study. Children from the nearby villages also come to such Madrassas and Quranic education is considered compulsory. There are schools and one college for girls. For Post Graduation, they go to either nearby Patiala or Ludhiana.

The Nawab's Family in Maler Kotla
Sajida Begum is the second wife of the last Nawab Iftikhar Ahamd Khan of Maler Kotla. I went to see her in the main palace which is decaying day by day. It was built at the end of the 18th Century, but every successor improved it. It is built of brick and mortar, with huge wooden doors and high ceilings. The original palace was surrounded by Green fields and it must have been a grand place, but all the grounds have been sold now and new shopping plazas are being built.

Family Traditions of Pathans in Maler Kotla
Iqbal told me that rearing horses was done by his family in the past 300 years. But they never sold horses. It was started only by him to make a living. All the horses are named at birth and they are marked with the Shirwani seal. Akhlaq Ahmad Khan is also from the same family and he is a famous advocate of the city. He is also holding on to some of the family heirlooms. In fact the Sword from his house is always borrowed by the other families at the time of the weddings

* The Kamees Shalwar is called "The Pathan dress".
* The traditional embroidered shoes are also called Pathani shoes by the local population and they are worn on special occasions.
* Pathan women observe Pardah strictly when they go out. They used to wear Burqas, but now they are using Shawls and big sheets of material to cover themselves.
* The Pathan married women will always spend the weekend (Sundays) with her parents along with her husband and children. Her parents make sure that she is well entertained and there are plenty of meat especially Kabab and Tandoori Naan are cooked for her. This tradition continues until her death. In the absence of her parents, the brothers and their wives will keep this tradition.

Up until 1903, the Pathans of Maler Kotla did speak Pashto amongst themselves. However it gradually died down and now Punjabi is the common language with Urdu spoken by the Muslims. There are 29 shrines of all sizes in Maler Kotla and most of the saints buried there came from Afghanistan. The Pathans respect and believe in the power of these saints.

Uttar Pradesh
It is the biggest state of India which had the largest number of Pathans living in many big cities.

Rohilla State (Rohail Khand)
This is the area in U.P (Utter Pardesh) Province, in which Pashtoons were either given land by the emperors or they settled for Trade purposes. Roh was the name of the area around Peshawar city, in Pakistan. Yousafzai Pathans especially Mandarr sub clan, living in this valley were also known as Rohillas when they settled down the area was known as Katehr, which literally means soft well aerated loam which is extremely suitable for cultivation. It later became known as Rohil Khand ( the land of the Rohillas ) The great majority of Rohillas migrated between 17th and 18th Century.

Hafiz Rahmat Khan (the famous Rohilla leader) who was also involved in the horse trade, moved to Rohil Khand around 1730. He used to Purchase horses from the north of present day Afghanistan disposed them off in Delhi while going to his new home in Aonla It is important to note that Rohaikhand as a whole became the crossroads of trade routes from the North, North West as well as the East. The axis of the Mughal empire, the Grand Trunk Road ( first built by Sher Shah Suri ) which had linked Bengal with the Mughal Capitals of Agra and Delhi & via Sirhind and Lahore ( in Punjab ) eventually reached Kabul was completely Redirected. During 18th Century the Eastern track shifted northwards entering Rohilkhand via Central Awadh and Farrukhabad. From there traffic could bypass Delhi altogether and continue either south to Jaipur and other Rajput cities or through Baraily, along the hills via Najibabad. The rout circumvented the Punjab & Delhi and Caravans could reach Peshawar and Kabul without touching Sikh territory.

Although the Pathans are poor in this area they are still living off their wits and courage, sometimes taking law into their own hands. Taking revenge is still common and on a few occasions, there were murders which even the police could not handle.

Rae Bareli, in Western U.P it is at the moment under the influence of the Pathan Peer Ali Raza Khan. He has a School of thought and has thousands of followers all over the world. As he is the vote bank for any contestant of the election, all the communities respect him. His family has their own monastery in Bareli and do not see women there.

Farrukhabad has a mixed population of Pathans dominated by the Bangash and Yousafzais. In Qaim Ganj there are many Pathan landlords who do not do much and give their land to be cultivated by other communities. They keep guns and shoot at the time of the weddings or at childbirth.

Uttar Pradesh Traditions
Orbal. The tiny plaits of hair at the time of the weddings for the bride. It is dying now in the educated families.
Boiled meat eaten with Nan bread. It is called Tar Tanoori.
Rampur knife industry was the pride of the town. Some knives are still being made and the young men carry them to show off. These days the same professional ironmongers are making good copies of the guns at a small level. These guns are used for hunting which is a pastime of the Pathans. Shannu Khan ordered a dozen knives for me to choose from and I took only the smallest one with a bone handle.
The Jirgah system is intact and for small disputes people do call a jirgah.
Snuff is used and special, elaborate boxes were in fashion but not now.
The youngsters kiss the hands of their elders.
They do not smoke or chew Paan (beetle leave) in front of their parents.
Until 1940s the white Burqa (shuttle cock like shroud which women of Afghanistan wear when they go out) was abandoned by many women of Uttar Pradesh 20 years ago but it is in fashion now in an Arab style, due to the Identity crises.
The first Thursday of the Lunar month is considered Auspicious and sweet dishes are prepared to send to the local shrine for the poor to eat.
A married woman should spend the first day of the new moon in her Parents house and she has to sight the moon there.
A pregnant woman should drink milk in the light of the full moon if she wants her baby to be fair skinned. On the sixth day after the Childbirth, the woman is taken out at night in the courtyard and she looks at the stars. If it is a cloudy night she must do it the next day.
At weddings, most of the traditions are common with the other U.P Muslims but Mahpara told me that when bride and the groom are brought together for the Ceremonies of the Mirror and Quran ( Arsy Mashaf ) an elderly lady of the brides family must pull her plaited hair before the groom looks at her face in the mirror for the first time.
Shalwar Qamees and Turban is a must for the men on special occasions.
If you don't eat enough meat, it is considered a lack of proper diet. Handay Ka Gosht (meat cooked in a clay pot) Tikka (small pieces of meat which is barbecued).
Some of the Pashto words are still use e.g. Patka (turban) Peshawari Chappal (Sandles from Peshawar) Loopatta. (Long scarf) Saaloo ( shawl )
Pardah is strictly observed by women in the countryside
Poetry Charbait (Quartet) competitions
Pathans love poetry, especially the epoch. For the Pathans there is a special fascination in the night. They are thrilled by the moon and the darkness and go hunting or sit around the fire and recite poetry or sing and dance. Even now all the big events in the state happen at night.

As the language is no more spoken, the Charbaits are composed in Urdu. The content of the poetry is usually a famous war in history of the area.

There are Charbait competitions at night and they are called "Akhadas" All the poets who compose Charbait take part in these events and at the time of the Nawabs used to get valuable prizes when they won. These competitions are famous in UP. At these events the Rabab is also played which the musical instrument of the Pathans.

Libraries and literary works
Rampur Raza Library also known as the Taj Mahal of books. It was started as a personal collection of the Nawab Faizullah Khan in 1774. The succeeding Nawabs added to the collection and then Nawab Hamed transferred it into his own Palace, Hamed Manzil. It has over 50,000 manuscripts and about 100,000 books. It is considered the largest library in India for Manuscripts.

Khuda Bakhsh Library in Patna
This library has also started as a personal collection of Maulavi Khuda Bakhsh ( not a Pathan ) The person who enriched it and gave it a proper building was Dr. Zakir Hossain ( ex-President of India who was the governor of Bihar in 1961 ) Zakir Hossain bought manuscripts from private collection all over Bihar and donated them to the library.

CONCLUSION
The most important area of Pashtoons was "Rohil Khand" in U.P State. I was also told that there is Bara Basti (12 settlements) that means the number 12 for the 12th tribe of the Jews which left Israel and wandered away. Many Pashtoons in India believe that they are the 12th tribe of Israel. The actual number of settlements in Bara Basti is 17 and when I searched in the history books, the original settlements were 9. There was also the question of authenticity, as I was warned that there are fake Pathans. But it was interesting to find out the reasons for people to call themselves Pathans. Aysha Sumbul (Sociologist in Jawaharlal Nehru University ) told me that there are three reasons for that.

The word Khan symbolises a status and a glorified past.
The Pathans had a good reputation in the Indian community and they are still influential. The Muslims feel insecure especially after the communal violence of the recent past.
People, who migrate from their birthplace for economic reasons, want a new and impressive identity in a new environment.

Media should stop coverage of terrorist Activities

Media has a major role in promoting Extremism and terrorism, whic is big threat to peace and humanity.
Do You Agree It?
If Yes,please read this petition and sign it.
http://www.petitiononline.com/ah2h1979/petition.html

Thanks

Obah pa daang nah biyalay gee . / Water can't be separated by hit of a stick.

ANP, PkMAP setup new political alliance
The Frontier Post.
PESHAWAR: Two major and important Pakhtun nationalist political forces Awami National Party (ANP) and Pakhtunkhwa Milli Awami Party (PkMAP) agreed to make a political alliance for the protection of Pakhtun rights. The unexpected decision of alliance between two parties had been taken in an important meeting at Islamabad during the negotiating committees of both parties on Wednesday. Members of committees discussed the matter regarding the issue for more than seven hours and finally agreed to finalize a formula for alliance at the end. According to the reliable sources a convening committee was announced on the occasion to finalize the terms and conditions for further development. ANP President Asfandyar Wali Khan will be the chairman of the committee. Haji Ghulam Ahmed Bilour led ANP negotiating team was comprised of Afzal Khan, Latif Afridi, Dr Himayattullah and commander Khuyadad Khan. On the other hand, PkMAP team comprised of senator Abdur Rahim Mandukhel, Nawaz Ayaz Khan Jogezai, Akram Shah, Mukhtiar Yusafzai and Dr Syed Alam Mehsud. Both parties gathered at Parliament Lodges Islamabad while parties' chiefs Asfandyar Wali Khan and Mehmud Khan Achakzai were in touch with their teams for guidance. Both parties discussed the present political situation in the country and agreed that formal political alliance was the need of day and it was important for the survival of Pakhtun nation especially in ongoing critical geo-political situation in the whole Pakhtun belt including Afghanistan. According to a committee member, the negotiating environment between both teams was friendly and fruitful and both were sincere for the expected result and that was the reason that two parties pick up the points and discussed the differences with open minds. According to sources of this daily, Haji Ghulam Ahmed Bilour, Afzal Khan Lala, Latif Afridi from ANP side and Abdur Rahim Mandukhel and Ayaz Jogezai from other side played a very positive and responsible role to finalize the decision of alliance. Both Parties were agreed on the basic points regarding the joint political struggle to ensure the protection of Pakhtun rights including the election alliance and also on proposed option of merger of both parties in near future. The two nationalist parties negotiated the agenda and points including the struggle for the restructuring of the proposed structure of Pakhtun province and her renaming, the joint struggle for the restoration of peace and stability in Pakhtun region, strong opposition against the military rule and end to the role of intelligence agencies in politics and also demand for a favourable and acceptable constitution for provinces in the country. No major rift and differences between both parties on this occasion was observed. It may be mentioned here that Asfandyar Wali Khan and Mehmud Khan Achakzai took basic decision for alliance during a meeting held on May 15 at Karachi. Asfandyar Wali and Mehmood Khan Achakzai during their stay in London agreed to make an alliance. Sources said both the leaders were in tremendous pressure by their parties as the scenario in Pakhtun belt needed these two elder Pakhtun leaders to remove their differences and come to a platform which will remove the grievances of the nation. Some Pakhtun political observers hailed the decision of the top leadership of these two parties and term it a milestone for Pakhtuns sovereignty. A political leader told The Frontier Post that since long these two leaders should have come together and gave an example of election 2002 results in Chaghi, Balochistan, where Maulana Hafiz Hussain of MMA won the election by nineteen thousands votes whereas ANP got five thousands vote and PkMAP got fourteen thousands vote. He said if they had an alliance Hafiz Hussain Ahmad would have never won the election. The politician claimed that the same situation was in other Pakhtuns area. In a typical Pakhtun style he said, ‘‘Obah pa daang nah biyalay gee.’’ (Water can't be separated by hit of a stick’.

Inside the Mind of A Taliban Leader

A life devoted to violence
By Rahimullah Yusufzai: The News, July 25, 2007

PESHAWAR: Abdullah Mahsud was once the most wanted man in Pakistan and President General Pervez Musharraf had publicly declared that he would personally shoot him dead if he ever came across him.

On Monday, Abdullah Mahsud reportedly blew himself up with explosives instead of surrendering to security forces who had laid siege to JUI-F leader Shaikh Mohammad Ayubís house where he was holed up in Zhob in Balochistan and were closing in on him. One version is that he used a hand grenade to take his life. Another pointed to the use of a suicide jacket which he was wearing to trigger an explosion that would end his life.

Abdullah Mahsud had reportedly spent several months in Afghanistanís Helmand province and was on his way back to his native South Waziristan. He had stopped over in Zhob before entering the neighbouring South Waziristan tribal agency.

The 32-year-old Abdullah Mahsud had earned President Musharrafís ire and that of a large number of Pakistanis when he ordered the kidnapping of two Chinese engineers, Wang Peng and Wang Ende, in October 2004. The former was killed in a rescue mission by Pakistan Army commandos on October 14, 2005 in which the five kidnappers were eliminated and Mr Ende was rescued. The incident prompted more than 100 Chinese engineers and workers to abandon the Gomal Zam Dam project where Mr Peng and Mr Ende were also working and return home. The much-delayed project, sited partly in South Waziristan tribal agency and Tank district, was further delayed and is still incomplete.

Abdullah Mahsud, enigmatic and unpredictable at times, didnít repent kidnapping of the Chinese engineers. He used to defend his action by arguing that this was his way of embarrassing President Musharrafís government and forcing it to stop military operations in South Waziristan. ìI am not against the Chinese people and I realize that China is Pakistanís best friend. But desperate people do desperate things and that is the reason that I ordered the kidnapping of the Chinese engineers. I felt this act would hurt President Musharrafís government the most,î he argued in an interview with this writer in 2004.†

One was witness to his kind-heartedness when on the request of this writer and other journalists, he agreed to release Pakistan Army soldier Mohammad Shaban and policeman Asmatullah Gandapur barely half-an-hour before the military operation that would kill the five kidnappers and one of the Chinese engineers.

Abdullah Mahsud was born in Nano village in Sarwakai Tehsil in South Waziristan. His real name was Noor Alam but he preferred being known as Abdullah. He belonged to the Mahsud tribe and some of his family members, including his brother Maj Asghar and brother-in-law Col Yaqoob Mahsud, had served in the Pakistan Army.

He received both religious and college education. He studied at the Government Commerce College in Peshawar before attending a seminary, where he befriended Afghan Taliban and later joined their movement in Afghanistan. He spoke Pashto, Dari, Urdu and some English.

As a young man, he fought on the side of the Taliban against the Northern Alliance in Afghanistan. He lost his leg in a landmine explosion a few days before the fall of Kabul to the Taliban in September 1996. The disabled Abdullah Mahsud later got an artificial leg but it didnít dampen his enthusiasm as a fighter.

He surrendered along with several thousand Taliban fighters to the forces of Uzbek warlord, Abdul Rashid Dostum, in December 2001 in the northern Kunduz province following the US invasion of Afghanistan. Despite his promise to the Taliban commanders not to deliver them to the US, Dostum handed several of them to the American military authorities. Abdullah Mahsud too was turned over to the Americans, who subsequently transferred him to the specially-built US prison at the Guantanamo Bay in Cuba.

He was released in March 2004 after spending 25 months at Guantanamo Bay. Until then, he wasnít well-known even in his native South Waziristan. But the stint in an American jail and his artificial leg soon made him a household name in the area. His long hair and daredevil nature made him a colourful and interesting character. Stories were told as to how Abdullah Mahsud rides a camel or horse to visit his fighters in his mountainous abode. He started making speeches in mosques and madrassas preaching Jihad and exhorting the young people to fight against the US and its allies.

Abdullah Mahsud soon became a hero to anti-US fighters active in both Afghanistan and Pakistan. He was one of the comrades of another tribal militantsí commander Nek Mohammad, who was killed in a US missile strike in a village near Wana in June 2004.

In his 2004 interview with this scribe, Abdullah Mahsud said he led his fighters by example by taking risks and surviving in tough conditions. Criticizing the US policies toward Muslims, he said the American occupation of Iraq and Afghanistan was a provocation for the followers of Islam and must be avenged. He said he didnít want to fight the Pakistan Army but was constrained to do so as it was being used to implement the US policies.
Source:http://watandost.blogspot.com/

Pukhtun Nationalist :One voice

Today Is a Special Day:
Today ANP and PMAP performed an alliance"pukhtunkhwa National Democratic Alliance"

دافغانستان او پښتنودپاره / Da Afghanistan aw pukhtano la para

سعدالله جان برق
رښتيا دروغ

اوله برخه

زمايو ډيرزړۀ ته نزدې افغانى روردښاغلى مصورقريشى په نوم يو خط کښې وئيلى دى چې افغانان وروڼه مانه خفه دى ځکه چې ما ددوى دستونزو تکليفونو او کړکيچونو په باره کښې کم ليکل کړىدى اوداخبره سل په سل رښتياده خودافغانستان په باره کښې دنه ليکلو ياکم ليکلو وجه دانه ده چې افغانستان او افغانانوسره زماڅه بغض ياعناد دے بلکې اصل کښې زۀ ويريږم اود دوو خبرونه ويريږم يودخپل ځان نه ويريږم چې زۀ بده مرغه دکونډې زوې يم اوبل ددې خبرې نه ويره لرم چې ددې دومره تباه کارۍ پرته هم زمونږ افغانى وروڼه دجذباتو دسمندر نه را وتلى نه دى اودافطرى خبره ده چې جذباتى هم جذباتى خبرې اوريدل غواړى اوپه حقيقت يادخپل عيب په ګته کولو سخت غصه کيږى دوى باندې هم دهغه نام نهاد خلقو خبرې ښې لګى چې ځان نه دافغانستان ياافغانى مسئلو ماهرين اودافغانستان خواخوږى وائى .

اول به زۀ دخپل ځان باره کښې داخبره صفاکړم چې زۀ څنګه دکونډې زوې يم دادپښتو ډيره مشهوره قيصه ده چې يوه ورځ د کونډې زوې په ژړا کورته راغلو مورته ئې ووئيل چې زۀ فلانى ووهلم مورورته وئيل زويه داخلق ولې تاوهى چې تۀ هروخت دچادلاسه په فرياد راروان ئې زوې ورته ووې مورې داځکه چې زۀ رښتيا وائم مور ئې ورته وئيل داولې ؟ په رښتيا ؤ هم لاڅوک خفه کيږى زوې ورته وئيل مورې په رښتياؤ هر څوک خفه کيږى اوس که تاته مې رښتيا ووې نوتۀ به مې هم ووهې مور ئې ورته وئيل نه يره په رښتياؤ به زۀ تاولے وهم زوې ئې وئيل ښه نومورې دا راته ووايه چې زما دپلار خوډيره موده وشوه چې مړ دے نوتۀ اوس داشونډې چاته سرې کوې اونکريزې لګوې نور ډول سنګار کوې مور ئې زر چيترې ته لاس کړو وئيل وئې ته خله دې ماته شه داستاخبره وه چې اودې کړه. نودغه دکونډې زوې زۀ هم يم . زماپه نزد داسې ډير څيزونه فريب اودهوکه دى چې خلق پرې ځانونه وژنى اودشهادت مرتبې حاصلوى ددې ټولو حقيقت صرف دومره دے چې څوکسه هوښيار دبې شماره احمقانو په ذريعه خپل مقصدونه پوره کول غواړى نوڅه ناڅه داسې جذباتى څيزورته وړاندې کړى چې دوى پرې ګرم کړى اووې جنګوى .

اودافغانستان داټوله مسئله هم ددغې جذباتى استحصال نه پيدا شوى ده خوپه دې خبره دپوهيدو دپاره به داخبره لږه ويړه کړو دايوازې په افغانستان کښې نه بلکې په ټوله دنياکښې کيږى اود زرګونو کلونو راسې کيږى دادهغه وخت نه راشروع شوى سلسله ده کله چې انسان په دووډلوکښې تقسيم شو حکمران اورعيت يابادشاه اوغلام ياتورې والا اوبزګرکسب ګر په هندى اساطيرو کښې داډلې دکش تورى کشترى اوويش په نامه ياديدلې اوداخالص پښتوټکى دى کشترى کش تورى ياتورې والا داکشش تورى په يووخت کښې تورانيمان هم بللے شوى دى اواساک (اسونو واله) هم بيادوى کښې ډير شاخونه وو خولنډه دا چې يوهغه حکمران ؤ چې لاس کښې ئې توره وه اوخپل رعيت ته ئې وئيل چې زۀ ستاسو دملک اووطن اوستاسو دمفاداتو محافظ يم نوستاسوفرض دے چې اوګټئ اوپه مونږه ئې وخوروئ ددوى يونوم بهادر ياترباطر ياباتور هم ؤ .

دلته داسپيناوے ضرورى ګڼم چې داخبرې به تاسو ته يقيناً چې نوې ښکارى ځکه چې عام تاريخونه هم ددغه تورې واله کشتريانو په فرمائشونو هم ددوى په دربارونو او ددوى په مرسته ليکلے شوى دى کله چې بياانسان لږ نور بالغ شو اودجسم نه علاوه دۀ يو ذهن هم ولرلو نوصرف دجسمانى محافظ کشش تورى د پاره يوازې دقابوکولو نه ؤ نوکشترى ځان له روحانى اودينى مرستيال پيداکړو. دهند تاريخ او نورټول تاريخونه وګورئ نومذهبى پيشوا يا بامبړ ډير وروستو پيداشوے دے اودا دواړه ديوبل مددګار ؤ بامبړ به بادشاه ته ديوتاګانو زوې وئيلو اوبادشاه به د بامبړ سرپرستى کوله دغسې زمونږ په دې اسلامى دور کښې هم موجودؤ چې مذهبى بامبړ به ورته په ډکه خله ظل الله اوظل الهى ( دخدائى سورے) وئيلو دخدائى دسورى مطلب څه شو دخدائى جسم شته چې سورے ئې وى ؟


دويمه برخه


داخبره ډيره اوږده ده خولنډه لنډه ئې کوو چې په انسانى معاشره کښې هميشه هم ددغه دوو استحصاليانو بالادستى قائمه راغلې ده اوخپل ددې حيثيت دبرقرار ساتلو دپاره دوى هغه تمام نظريات په خپله قبضه کښې راوستى دى کوم چې کله هم دانسانيت دستونزو دلرې کولو دپاره راغلى دى .

نبيانو رسولانو پيغمبرانو او نورونظرياتى مصلحينوتمام نظريات بس څه لږ په خپل اصل صورت کښې پاتې شوى دى اوبياډير زر پرې دغه استحصاليانو قبضه اچولې ده دخپل مطلب شکل ئې ورکړے دے اوداولس په ملائې خپله سورلى برقرار ساتلې ده. دڅلورو اولنى خلفاؤ نه پس يوبادشاه هم دخلافت په معيارپوره نۀ دے بلکې په هر لحاظ باندې مطلق العنان بادشاه ؤ .

دبادشاهانو اوحکمرانې ډلې دايومشهوره طريقه ده چې داولس دجذباتى استحصال دپاره داسې څه ناڅه راپيدا کړى چې هغوى ګرم کړى دمذهب دپاره ،وطن دپاره ان ادب دپاره جنګونه ټول ګپ دے ددې ټولو جنګونو مقصد دحکمرانې ډلې دمفاداتو جنګ وى دمثال په طور چې زرکسيز په يونان حمله کوله نودپښتنو يونانيانو سره څه دښمنى وه چې دوى لاړل اوهلته ئې ((بهادرى )) وکړه اوددغه بادرۍ قيمت بياسکندر دهغه زرګونو کپرو نه وصول کړو کومې چې هغه دپښتنو په علاقه اورغړولے دايران اودافغانستان ديوبزګر مزدور ترکان جولا، خټ ګرحتى سپاهى سره ئې خپله څه دښمنى وه ؟

هيڅ هم نه خودواړه خپلوحکمرانانو ديوبل دښمنان کړى وو ديوسپاهى دبل ملک د سپاهى څه دښمنى ده خوهغه هم دسيراوړو دپاره نوکرى کوى اودے هم دافغان طالب دافغان عسکرسره څه دښمنى ده دواړه دخپلومشرانو نه مجبوردى .

دازادۍ اوغلامۍ خبره به وکړو هندوانو دانګريزانو حکومت ته غلامى وئيله خوداهندوان څوک دى داهم هغه ارياوو چې دوسطى ايشيا اوسيدونکى وو اودهندى دراوړو نه حکومت ترلاسه کړے په نسلى لحاظ خودواړه انګريز اوهندى اريادى يونانے اوايرانے هم ارياؤ خودې خبرې ته دچاهم خيال نه دے چې دوه کسه ديوبل دښمنان کيږى ولې ؟ ځکه چې هريوته خپلوحکمرانانو او خپلومشرانو په غوږ کښې دا اچولى دى چې فلانے ستادښمن دے حالانکې اصلى دښمن د دواړو خپله حکمرانه ډله ده اوداجګړه په ((ښکار)) وى چې دا ((ښکار)) زمادے بل به ئې رانه څنګه اخلى دبل ملک بل مذهب يابل بادشاه فوځ مې راشى نوهغه به زمانه څنګه اخلى خو هم دغه به رانه اخلى کوم چې رانه خپل باچااخستے دے يوسپے چې دبل نه هډوکے اخلى نوهډوکى سره ئې هيڅ همدردى نه وى بلکې ځان له ئې ترې اخلى .

په دې سلسله کښې يوه مشهوره قيصه ده وائى چې درې کسه ملګرى په يوځائې کښې ناست ووخوشحالى ئې کوله ځکه چې ظالم حکومت بدل شوے ؤ اوخپل قومى حکومت راغلے ؤ هغه ظالم حکومت به ددې دريو کسانونه ټيکس اخستو يو چې هقان ؤ هغه نه به ئې من غله اخسته بل چې جوله ؤ هغه نه به ئې يوتان کپړه اخستله دريم شپون ؤ چې هغه به يوګډ په ټيکس کښې ورکولو اوهغه ظالم حکومت نن ختم شوے ؤ دوى لاخوشحالى کوله چې وروټکيدو چې وې کتل نوهم هغه کوتوال هم دهغه سپاهيانو سره راننوتو وئيل کوم ځائې پټ يئى تاسوته پته نشته چې زمونږخپل قومى حکومت راغلے دے اوددې حکومت سره مددکول زمونږ فرض دى دوى ورته وئيل چې نومونږ څه وکړو کوتوال ورته وئيل شابه کړئ دهقانه تۀ فوراً دوه منه غله راوړه جوله دې دوه تانه کپړه راوړى او اے شپونکيه ته دوه ګډان راوله اصلى خبره داده چې دحکمرانې ډلې نه مذهب وى نه ئې وطن وى نه ئې عقيده وى نه ئې قوم وى اونه نظريه داڅيزونه هغه دموقعې په مناسبت استعمالوى که په کافر حکومت حمله کوى نومذهبب راواخلى که هم خپل هم مذهب سره ئې جنګ وى نوقوميت راواخلى که قوميت ئې هم وى نووطن که داهم نه وى نو نظريه علاقه ژبه څه ناڅه خوراپيدا کړى .

په روس کښې چې اوس اوس کومه نظريه ډيره په زورشور دزار روس اودهغه دډلې خلاف پورته شوې وه دهغوى نعره د ظالم نه دغريب خلاصول وو خو چې غريب په ځان پوهيدو نوپه سر ئې بل حکومت ناست ؤ خونوم ئې بادشاه نه بلکې پارټى وه دغه روس چې افغانستان باندې راغلو نوامريکا دافغانانو دترور زوې نۀ ؤ چې دوى دغمه ئې ځان پکښې شامل کړو. دغه وخت موثره وسله مذهب وه دجهاد ډول وغږيدو داسوچ هيچاهم ونه وکړو چې داکومه وسله ماله نن دلته دجهاد دپاره راکوى هم دغه سلسله ئې هلته اسرائيل له دمسلمانانو دجهاد په خلاف ورکړې ده.

اودپښتون خولابله الميه هم ده دزرګونو کالوراسې دې په يوه داسې زمکه ژوندکوى چې هميشه پرې دجنګ وجدل سيلابونه تلى راغلى دى کله ارياکله مغول کله تا تاريان کله يونيانان کله عرب کله ايرانيان کله يوچى کله هن اوددې بل طرف نه کله هندى ارياکله سکهان کله مغل بادشاهان ، کله انګريزان اوکله دا روس چې څوک دى نود جنګ وجدل په فضاکښې لوئې شوے پښتون ډيربهادر جنګيالے مارشل اوتوره بازقوم وبللے شو چې هريو راغلے دے په شائې ټپولے دے چې تۀ ډير بهادر ئې کله ئې څوک يونان ته مخه کړى کله ئې څوک مصرته بوځى کله عربوته اوکله بيا جرمن اوافريقې ته بازوئې شمشرزن يم زۀ يم زمرے له مااتل نشته.

حالانکې اصلى خبره بله ده چې کولے ئې نۀ شو يعنې تۀ ازمرے نۀ ئې بلکې هغه بارګير ئې چې هرچادرباندې خپل مطلب بارکړے دے دبهادر توب ننګيال توب جنګيال توب دغه لکۍ در پورې داسې تړلې ده چې په هيڅ طريقه ترې نه هم خلاصيدے نۀ شى که د چاهرځائې جنګيالى پکاروى نودوى ورسره روان دى .

سائرس له بابل دے ګټى، زرکسيز له يونان دے ګټى، سکندر له هندوستان دے ګټى، بابر له هندوستان دے ګټى دمغلوسلطنت دے ګټى، انګريزانو له جرمن دے ګټى ، امريکې له روس دے ګټى، اوس اسلام دے ګټى په دې لړکښې زۀ دمذهب خبره چيړل نه غواړم ګنې بيابه دا خبره هم سپينول غواړى چې جهاد څه وى مذهب څه وى دين څه وى ،اوايا جهاد نه بلکې قتال دچا خلاف کول پکاردى څنګه کول پکاردى اوڅه دپاره کول پکاردى اودا په افغانستان يانورو ځايونو کښې دجهاد په نوم څه کيږى په دې کښې داسلامى جهاد کومه نخښه ده .
نودغه اړخ به ئې نه چيړو ځکه چې بيادهغه ټولو پرده نشينو نومونه اوڅهرې ښکاره کول غواړى چې دمذهب دڅادر لاندې صرف دډالر بندګان دى اوددين په نوم ددنيا په دې بازارکښې څه څه سوداګانې کوى .

اوس به راشو موجوده صورتحال ته يوطرف ته کرزے دے بل طرف ته د مخالفينو په نوم خلق دى زۀ بنيادى طورهيڅوک هم ګرم نه ګڼم هغوى هم ديوې داسې دسيسې ښکار دى چې ددين مقدس نوم پرې ليکلے شوے دے بلکې که په ژور نظروکتلے شى نو ددې ډرامې ټول کردارونه خودمختار نۀ دى بلکې د مختلفو مجبورو ښکار دى هرکس دخپل تربيت چاپيرچل اوتعليم نه مجبوردے دهيچا نه مونږ داتپوس نه شو کولے چې داتاسو څوک وژنئ داڅوک دى ! که کافران دى نوتاسو دخدائى نه زيات دوژلو قوت لرى چې هغه ئې نه وژنى ساتى ئې رزق ورکوى نوتاسوله دا اختيار چا درکړے دے اودکوم کتاب دکوم ايات نه ئې درکړے دے اوداتپوس ترې ځکه نۀ شوکولے چې مونږ ته پته ده چې دوى هم وو هغه هومره مجبوردى لکه څومره چې يوه توره ټوپک يابم دخپل چلونکى په لاس کښې مجبوروى .

که دتعصب نه پاک اوبې طرفه اويخ دماغ وکتلے شى نو جنګيالى ځان وژونکى ترهه ګر اوداسې نورعناصرهم دومره بې ګناه دى څومره چې يوه توره ټوپک کيدے شى . اصلى ګناه ګار ددوى شاته هغه خلق دى چې دخپلو مقصدونو اوغرضونو سرکولو دپاره ئې ددوى په مزغوکښې دغه دقتل قتال جذبه وراچولى دى نورټول حواس ئې ورله بيکاره کړى دى .اوصرف او ووژنه، يامړشه، يوه جذبه ئې پکښې وراچولې ده په اخبارکښې ديوکمانډر درې معصوم بچى مونږ ته ډير څه وائى خوکاش چې دۀ دخپل مرګ نه وړاندې دغه ديتيمانو په شکل کښې دغسې په اخبارکښې ليدلے وے . يائې دهغو خلقو بچو دخپلو بچوپه نظرکتلے وے . کوم به چې دۀ دافغانى فوځ ديوسپاهى کيدو په جرم کښې واجب القتل ګڼلو. حالانکې دغه افغانى عسکر بل د هيڅ جذبې اونظريې دلاندې عسکر نه وو بهرتى شوى چې بال بچ له د دوو وختوډوډۍ وګټى درست ده قتل قتال وشو چې څوک جنت ته تلل هغوى جنت ته لاړل اوچې څوک دوزخى ؤ هغه دوزخ ته ورسيدو خود دواړو دايتيم بچى به اوس هم ديوکلى په کوڅوکښې خيرغواړى ددوى مرام جنت دوزخ نه دے بلکې کپ ډوډۍ ده نودابه ښۀ نه وه چې دا دواړه ژوندى وے اوبال بچ ئې دخپلې عقيدې مطابق لوئى کړے وے نوکم ازکم د دواړه دغه لس اته کساه بال بچ خوبه دوى دخپلې عقيدې مطابق ساتلے وے اوس ئې څومره مسلمانان کړل ؟

وژل خوڅه کارنامه نۀ ده اوبل داکار خوخدائى پاک زمونږ نه په ډيره ښۀ طريقه کولے شى که هغه وغواړى خونن داټول کافران درله په يوه لحظه کښې وژلے شى نونه ئې وژنى اوځکه ئې نه وژنى چې ښۀ اوبده دواړه لارې ئې ورته ښودلے دى او تراخره موقع ورکوې نوتۀ ولې موقع نۀ ورکوى اووژنې ئې .

خوزۀ داهم وئيل غواړم چې په دې سلسله کښې دپښتون صرف دومره ګناه ده چې دۀ له چادادبهادر خطاب ورکړے دے .نوهغوى خوپه خپل مقصد پوره کولو خوداجر ددۀ دومره خوښ دے چې دځانه ئې لرې کولو ته هرګزتيار نۀ دے که د جنګ موقع نه وى نوبيا خپل رور عزيز سره اړم وى اودخپلې بهادرۍ اظهارکوى اوکه دجنګ دپاره ورته شپيلے ووهلے شى نوبيا خو په دوو دوو پړوهم نه ټينګيږى قولنګى چرګ دے که خپل وى که پردے وى که ثواب وى که عذاب وى خوددۀ په لکۍ پورې چې کوم دبهادرۍ((چج)) تړلے دے دهغې نه مجبور دے .


دافغانستان اوپښتنودپاره

په دې سلسله کښې هرقوت چې راغلے دے نوددۀ ددغه بهادرۍ نه ئې فائده اخستې ده که مغل راغلے دے که ترک راغلے دے که يونانے راغلے دے که سکهـ راغلے دے که انګريز راغلے دے که روس راغلے دے اوکه امريکا راغلې ده مقاصد دهغوى خپل وو اودجنګ وسله ئې بهادرپښتون ؤ بخښنه غواړم هغه بل نوم مې وانه خستوکوم چې دبهادرۍ سره په جنت کښې دشهيددپاره اويااويا ميله محلونه هم جوړکړى دى نن سبا چې زۀ دپښتون يوعجيبه غوندې خيالات اورم نوخندا هم راشى اوژړا هم .مثلاً مونږ مسلمانان دجنګ خلاف يو اسلام دامن اوسلامتۍ مذهب دے خوبيايودم پاټلۍ بدله کړى مونږ انګريزان وزغلول روس مو دړې وړې کړو امريکه به هم خاورې کړو مونږننګيالى پښتانۀ به دکفر بيخ بنياد وباسو دادکفر بيخ بنياد وباسى چې په قيصه خانه کښې مرحبا هوټل کښې او نوروځايونو کښې ((خلق)) وژنى په افغانستان کښې ئې دومره عسکرو باندې ((بريد)) وکړو چې اتلس کسه عسکر اويوامريکنے پکښې مړشو .

اوپه دې لاتراوسه نه دے پوهه چې دۀ يوطاقت له هم شکست نۀ دے ورکړے بلکې هغوى خپل مقاصد پوره کړىدى .

ددې مثال دپاره لږ دپښتنو په خاوره نظر واچوئ تمام طاقتونه که په خپلوکښې وران دى که جوړ دى کم ازکم په دې يوه نقطه اتفاق لرى چې پښتانۀ به خپلوکښې يوکيدوته نۀ پريږدى دائې قبائيلى دى اوهغه وائى ((چې په خلوچې مونږ قبائيلو په دنيوکښې دټولو نه بهودرون يو)) دصوبې رعيتى پښتانۀ او قبائيلى پښتانۀ په خپلوکښې دومره توپير لرى لکه څومره چې هندوستانيان اوپاکستانيان لرى هلته دډيره اسماعيل په مخ په سويل پښتانۀ دشمال دپښتنو نه ځان دومره بيل ګڼى لکه څومره چې اوبۀ اوغوړى خپلوکښې بيل وى اودافغانستان پښتانۀ خوظاهره خبره ده.

دادپخوانو امرانه طاقتونو ياسامراجيانوهم پاليسى وه اواوس هم ده چې دخپلومقاصدودپاره ئې کوم قومونه جنګى قولنګيان يعنې بهادران کړىدى هغوى په هيڅ شان هم يوکيدو ته نۀ پريږدى يوکښې ئې يوقسم زنځير اچولے دے بل کښې بل قسم خپلې ګټې دپاره ئې جنګوى خوکه لږ دقابونه بهر کيږى نوزنځير ئې راکاږى په دې نزدې سيمه کښې دريوقومونو سره ئې داسې کړى دى پښتانۀ چې په څلور ټکړوکښې ويشلى شوى دى بلوچ هم په څلورو ټکړوکښې تقسيم دى اوبل بدنصيبے بهادرقوم کرد دى چې هغوى خوئې په شپږ اوو ټکړوکښې بيل بيل ساتلى دى .

زماملګرى زمانه ګيله کړې ده چې زۀ دافغانانو (حالانکې زۀ دافغان اوپښتون داتقسيم هم نۀ منم ) دستونزو په باره کښې څه نه ليکم نوزۀ څه وليکم داچې نړۍ دې افغانانو له دبيا ودانۍ دپاره امداد ورکړے.ولې نړۍ زمونږ ټيکه واخستې ده چې مونږ دې ئې ورانوو اوهغوى دې ئې راله جوړوى نړۍ زمونږ ترورده چې راشى اوزمونږ کورجوړکړى نړۍ به بس مونږ مونږ امدادونه راکوى مونږ به هغه امدادونه په غټوغټو خيټو ننه باسو نړۍ دې راشى اوزما اوزما درور ترمينځه دې روغه جوړه وکړى ولې ؟

خانيه نړۍ کښې هرفرد خپل مقاصدلرى هغه چې ماله يوه روپۍ راکوى نوددريو روپو طمع لرى هغه چې خپل وطن پريږدى اودلته راځى نوزما دپاره نه بلکې دخپل وطن دګټې دپاره راځى زمانه بلکې خپل وطن جوړوى .

ماته ښۀ معلومه ده زۀ دافغانستان دامورو په ((ماهرينو)) کښې نۀ يم شامل خودومره راته پته ده چې دافغانانو ستونزې څه دى يوه ستونزه خوداده چې دلته ډير په تيزۍ سره ده يتيمانو شمير زياتيږى ځکه چې دطالب بچى هم يتيمان وى اودهغه کافر عسکرهم کوم چې دبال بچ دپاره دسير اوړو ګټلو په تکل کښې دوىته يتيمى ور په غاړه کړى بله ستونزه ئې داده چې دافغانستان زمکه هسې هم کمه ده اوکه مقبرې هم دغسې په زياتيدو وى نو يوه ورځ به ټول افغانستان يوه لويه مقبره وى دريمه داده چې دکرکيلې دپاره زمکه کميږى ځکه چې زمکه اوس دبارودو دمسلسل کرکيلې دکبله زراعتى نه بلکې بارودى شوه بلکې دزمکې نه هم دغنمو پيداکولو چل هير شوے دے اواوسيدونکى ئې هم دزراعت نه زيات شهادت خوښوى هسې هم زراعت ابادى او سوکالى ډير محنت غواړى اودبل وژل ياپخپله شهادت ته رسيدل لږ ډيراسان کار دے دزميدار اودهقان اومزدورنه غازى اوشهيد جوړيدل اسان دى يوداردوژبې شعر دے



فرشتوسے اچها هے انسان بننا

مگراس مين لگتى هے محنت زياده



زماپه کلىکورکوڅه کښې دبې شماره مدرسو نه چې په کال کښې زرګونه لکونه زلمى د((دين)) سبق حاصل کړى سپين پټکى په سرکړى نوهغوى دپاره په پټوکښې ځان اوجامې خړول ګران وى خوله سړى ډير ستړے کوى او وينه ډيره په اسانه اوبيا خاص کر دبل دبدن نه را وځى .

اصل کښې الميه دا وشوه چې دا په پاکستان اوافغانستان کښې کوم اسلام چليږى دادهغه اسلام نه بيخى بدل دے کوم چې دحرا دغار نه شروع شوے ؤ په هغه اسلام کښې دهرچا دپاره کارکول لازمى وو بلکې جناب محمد صلى الله عليه وسلم ورته جهاداکبر وئيلے ؤ دهغه اسلام مطابق عام خلق خوڅه چې دنبى اوپيغمبر دپاره هم کارکول او روزى ګټل لازمى وو خواوس عالم طالب اومدرسې والا دکارکولو نه قطعې منع کړے شوے دے ددۀ کارصرف دين خورول چنده ټولول اوخلقو ته نيغه لاره ښودل دى په دې لحاظ باندې هغه اسلام کښې پيغمبر دپاره کارضرورى دے اوپه دې اسلام کښې دعالم دپاره کارکول ګناه ده .

هغه اسلام کښې دين په طور دپيشې اوروزۍ ګټلو خپلول جرم ؤ خوپه دې اسلام کښې دين اودينى علم بلکې صرف دعوى هم يوه ډيره ګټه وره پيشه ده.

دافغانستان دټولونه اهمه اولويه ستونزه دافغانستان بيا ابادى ده په زمينى لحاظ هم په دنياوى اوپه ذهنى لحاظ هم خودافغانستان دا ((بازتعمير)) به څوک کوى اوڅنګه به ئې کوى دايوه ډيره اهمه نقطه ده تراوسه خوداسې معلوميږى چې داکارمونږ خپل نه بلکې دخارجى قوتونو چې زيات ترپکښې کافردى په ذمه ګڼو اوس داڅه عجيبه غوندې خبره نه ده چې مونږ دې ددښمن نه ددوستۍ طمع ولرو اوچاچې مونږ له کور وران کړے دے هغه ته منت زارى کوو چې راشه اوماله داکور جوړ کړه ځکه چې اوزګار نه يم ستاخلاف جهادکښې مصروف يم .

روره مونږ ټولې مسئلې ځان له پخپله پيداکړىدى اوپخپله به ئې حل کوو غلطى دهغه ورځې نه شوې ده چې مونږ داسلامى جهاد دپاره دکفار دلاس وسلې اوډالروته لاس کړو ډالرخو غټو خيټو ته لاړل اوبدنصيبى دعام اولس په برخه شوه او له په برخه ده که هغه جهاد ؤ که دطالبانو جهاد ؤ اوکه دا اوس جهاد دے نودخوشحال خان خټک خبره چې .



چې په نوم پښتون غوڅيږى پرې خوښيږى

اورنګ زيب هسې باچادے داسلام



زۀ چې اوس مې خبره شروع کړه نوکه څوک خفه کيږى که خوشحاليږى رښتياخبره به کوم اوهغه داده چې تراوسه افغانانوسرره څه شوى دى نوددوى دخپله لاسه شوى دى چاپه يوه جذبه ليونى کړى اوچاپه بله جذبه هريوتبر چې وهلے دى نو((لاسکے)) پکښې هم د((لرګى)) ؤ.



زۀ وژلے که رقيب يم خونيولے ورته ياريم

اواوس که دځان ابادے اوتعميرکول غواړى نوپخپله به ئې کوى په خپل مټ به ئې کوى اودغيرو دمددنه بغير به ئې کوى ګنې بيابه ورته ګوړه کښې څوک زهروراچوى ګډه بغير پچو پۍ نه ورکوى

Da Afghan Bachi lelo/دافغان بچے للو

دافغان بچے للو



دمحمدصديق پسرلى صيب سره ماښام کښې اول مشاعره وه او ورپسې بيا دټنګ ټکور محفل ؤ نورخوعام مجلس ؤ غزلې وې موسيقى وه چې ډير خوندئې وکړو خو کوم څيز چې زۀ ډير زيات خراب کړم هغه يوه الاهو وه چې دهغه فنکار نوم رانه اوس هيرشو خووائى چې دبريالى ولى رور ؤ .

الله هو ددنيا په هره شاعرۍ کښې په څه ناڅه شکل کښې شته په پښتو کښې خوالله هو يو ډير خاص شے وى اوس خوشايد چې مياندو نه هم الله هو هيره شوې ده ځکه چې دالله هو په ځائې ورله دخوب دارو ورکوى اود پئيو په ځائې ورله بوتل بلکې زۀ وايم چې لاڅه ښۀ شوه چې الله هو ورکه شوه که اوسه پورې وے نو اميد څه چې زمايقين دے چې هغه به هم په پاپ موسيقۍ کښې وه او پاپ موسيقى څه اودۀ ماشومان راويښوى خيرداخوهسې پکښې باشماتۍ ما وويشته. هغه الله هو چې کومه دجلال اباد په هغه محفل کښې وه هغه څه داسې وه .

الله هو شه الله هو

دافغان بچے للو

نه دې کورشته نه ځانګو

دافغان بچے للو

شاعرهرڅوک چې ؤ زۀ پرې پوهه نۀ شوم خوزۀ ورته دعقيدت سرټيټوم ځکه چې شاعر هغه شاعروى چې دے هوآئى خبرې نه کوى په هواکښې محلونه نه جوړوى اودخپل وخت او چاپيرچل حالات ددۀ په شاعرۍ کښې لکه دزړۀ درزيږى .

خړو خاوروکښې رالوئې شوې
په کنډورکښې اوسيږې
نه دې کورشته نه ځانګو

داهغه تريخ حقيقت دے چې مونږ ترې سترګې نۀ شوپټولے زمونږ غټ خيټى مشران به ترې سترګې پټولے شى ځکه چې هغوى خپله هم په بنګلو او پجاروګانوکښې په ارام دى اوبال بچ ئې هم په انګريزى سکولونوکښې ښه په ارام سره تعليم حاصلوى يوعام دزړۀ خاوند اوبياشاعر خولانورهم دخوږ زړۀ خاوند وى نو هغه چې له لروبرکښې داخيرن خيچن در په در خاورې په سريتيم افغان بچے وينى نودزړۀ نه ئې خامخا سړيکه پورته کيږى اودغسې شاعرى ترې جوړيږى .



پلار دې مړشو په جنګوکښې
موردې خير غواړى کوڅوکښې
څه دے نشته دخوړو
دافغان بچے للو



ددې احساس هغه څوک کولے شى چاچې دغه يتيمان بچى او کونډې رنډې په لارو کوڅواو بازارونو کښې خوار وزار ليدلى وى .

دجهادونو فتوې ورکوونکى مقدس خلق خوپه ډير اوچت اعلى مقام ولاړ وى نو لاندې په زمکه داهرڅه نه وينى هغوى ته خوداپته شته چې ددې وړو پلار له به په جنت کښې اويا اوياميله اوږده اوپلنه کمره ورکړے شوى وى خودا ورته معلومه نۀ ده چې ددغه جنت مکانى واړه واړۀ بچى به سر کوم ځائې پټوى ځکه چې دادنيا خوجنت نۀ دے دوزخ دے او په دوزخ کښې ځان ځانى وى هرسړے خپل غم کوى او دومره وخت هيچاسره هم نشته چې ددۀ يتيمانو په سر لاس کيږدى . نودپلار سره سره دماشومانو غم هم پکاردے وړاندې پوره شعر خورانه هير دے خومطلب ئې دادے چې .



زمکه ټوله په وينوسره شوه
او ټول وطن اديرې اديرې شو


اودا واقعى ډيراهم سوال دے چې که داسې په مخه د هديرو رقبه زياتيږى اودرهائش کميږى يعنې مړى دژوندو نه زمکه نيسى نوبيا به څوک چرته اوسيږى دزراعت دپاره زمکه خوډيره پخواختم شوې ده ولې چې په کومو زمکوکښې به غنم جوار کرلے شول غله اوميوې به ئې کولې اوګلونه به پکښې زرغونيدل هغه زمکوکښې اوس باردو کرلے کيږى بارود ترې زرغونيږى اوکپرې ترې حاصليږى .

خير داتپوس خومونږ نه شوکولے چې اخر مونږه ګټو څه اودکومې ګټې دپاره سرونه بائيلو ځکه چې دکفرفتوى خونن سبا دچاپ شوى فارم په شکل کښې ملاويږى اوصرف دچانوم پکښې درج کول وى اخيره کښې زۀ دپخوانۍ الاهو يوه ټکړه دلږ ترميم سره پيش کوم .

پلار دې تلے دې غزاله
ملک به اوګټى باچاله
تابه پريږدى په سلګو
دافغان بچے للو
دبې وسلې کولو نوى پروګرامونه

Sadullah Jan Barq
wahdat Daily pekhawar

Remembering Arva Khaad Sher Ali Bachaa

Sher Ali Bacha

By Syed Yasir Ali

The great Pakhtun writer Qalandar Momand wrote in the memory of Sher Ali Bacha, “The life of Sher Ali Bacha has two sides. While many people know him as a nationalist politician, not many are aware of his literary achievements. The time has come that we collect all his work, put it forward to the readers and give him the high status that he deserves in the field of literature.”
Sher Ali Bacha was born in Hoti Mardan in 1932. His uncle, Hannan Bacha, was practically working for Khudayee Khidmatgar Movement of Independence and was the leader of Mardan City. Bacha was mainly inspired by his mother who used to read him Pukhtun Magazine and other Pashto story books.
He started his literary activities when he was an undergraduate student in Mardan College, then called Akbar Memorial College. He was the secretary of the college Pashto Adabi Tolana (Pashto literary society).He then went to Karachi to study Law in Muslim Law College. He became the Editor of Pashto Magazine "Adal". His literary name was “Anwar”. This was the time of Ayub Khan’s Martial Law in the country. Bacha worked very hard to promote political and social justice awareness amongst Pukhtuns. After finishing his degree in Law, he returned to Mardan and started apprenticeship with Amirzada Khan Advocate. He reactivated the Pukhto Adabi Jarga in Mardan in 1962 and used his own office as a base for the Jarga. It became very popular in the literary circles of Pukhtunkhwa. It not only attracted local talent but writers like Ajmal Khattak, Qalandar Momand, Hamza Shinwari, Ayub Sabir and others attended the gatherings in Mardan. Writers from Mardan like Qamar Rahi, Asghar Lala, Andesh, Humayun Huma, Israr Toru, Abdul Wahid Qalandar and many more are still witness to the good work of the Jarga. To his likings he organised a memorable Mushaira (poetry session) instead of music on the eve of his wedding. This was the first of its kind and is still remembered very much by those who attended the evening.


He wrote meaningful poetry and prose right from the start. His ideas and writings mainly concentrate around the two main aims of his life. One was the fight against the ugly social class system in the country which in other words was the fight for the promotion of human rights. The second aim was the uplift of Pukhtuns as a nation. This way he is one of the pioneers of progressive Pukhtun writers. The others in this category will include Kakaji Sanobar Hussain, Ajmal Khattak and Rahmat Shah Sayal. His memorable poem “Khog Watan” (My Dear Homeland) is a brilliant example of putting the two ideas in one poem.


He wrote many articles, essays, poems and booklets. He usually asked someone to publish these for him and a lot of his work is still not published due to the lack of resources. During his life time he managed to publish a book “What is Philosophy?” He produced the weekly and monthly Circulars including Sanobar, Mazdoor Kissan Zindabad and Pukhtunkhwa. On the political front he wrote “The History of Mazdoor Kissan Movement”.


The process of publishing his further write ups will probably be a long process. His approach to the problems of Pukhtun Nation is very scientific and evidence based. He not only highlighted the problems but came up with the best solution as well. One such collection of his essays is the book "BAL Mashaloona" published after his death. His death was a great loss to the nation. The tributes and comments of his friends, writers and family members were saved in the condolence Book. These are unique of its kind and are now published in the form of a 266 pages book "Milli Atal", the National Hero. The readers of this book will no doubt appreciate his contribution to the nation.
Sadly this great intellectual died on 25th July 1998.He is buried in his ancestral graveyard at Bibi Abai, Hoti Mardan.

ANP & PMAP Alliance

ANP, PkMAP alliance likely in future Leaders finalise agenda for joint strategy Aqeel Yousafzai
The Frontier Post

PESHAWAR: Top Leadership of two major Pakhtun Nationalist political forces Awami National Party (ANP) and Pakhtunkhwa Milli Awami Party (PkMAP) finalized their conditions and proposals for forming of an alliance between both parties in near future. According to the reliable sources PkMAP rejects the merger of both the parties in its initial stage and suggested that Party would like to make an understanding for the joint political struggle for Pakhtun rights including the contesting of joint elections. An important meeting of ANP, negotiating committee would be held here in Bilour House Peshawar on July 24 to discus the issue and finalize the conditions from this side. Committee members Haji Ghulam Ahmed Bilour, Muhammad Afzal Khan, Latif Afridi, Dr Inayatullah and Commander Khuyadad Khan will attend the meeting. From the other side (PkMAP) Senator Abdurahim Mandukhel, Akram Shah, Nawab Ayaz Khan Jogezai, Mukhtiar Khan Yousafzai and Dr Syed Alam Mehsud are the members of committee. Both negotiators will discuss the issue on July 25 at Islamabad. Sources said that basic decision of expected alliance had been discussed among Asfandyar Wali Khan (ANP) and Mehmud Khan Achakzai (PkMAP) recently during their detailed meetings in London and both leaders advised the concerned committees to arrange the first gathering for further development to according our sources PkMAP finalize a four point agenda for the meeting, Forming of a new Province based on NWFP, few areas of Tribal belt, and Pakhtun belt of Balochistan will demand of the Party while demand of a new constitution for the country is also a basic point in that agenda. On the other hand ANP defending the 1973 Constitution and Party also doubt regarding the restructuring of the proposed shape of Pakhtun province. Its may be mentioned here that the ANP stand toward 1973 Constitution was the basic reasons of separation between ANP and PONM few years back it is also worth mentioning here that PONM is led by PkMAP Chairman Mehmud Khan Achakzai nowadays after the resignation of former Chief Sardar Attaullah Mengal. According to the sources such two points will be the major hurdles among both parties during negotiations. NFC award is also a difference point between both parties, ANP signed the accord in Nawaz Sharif tenure while PkMAP has been opposing it from very beginning. Meanwhile when The Frontier Post contacted the ANP Central Vice President and Chairman of Committee Ghulam Ahmed Bilour for his comments, he hoped that both parties were serious to make an alliance and leaders felt that joint struggle for Pakhtun rights was the need of the day and public also had been demanding it for the last few years. Bilour pointed out that there was not any major difference on basic issues among both Parties and ANP hoped that its would be a fruitful exercise in this regard.same was reported by PkMAP provincial president Mukhtiar Khan Yousafzai. PkMAP leader said that both Parties had been struggling for Pakhtun rights, restoration of peace, supremacy of the Parliament and proper debate over major issues.

Da Pukhtunkhwa Tasweer

Da Pukhtunkhwa Tasweer
Poet:Mehboob Ali Sha Mehboob
Dr. R S Mohmand USA
http://www.mardan.com/9199/38801.html
Pukhtoonkhwa Tasweer is one of my favourite Pushto poems. I translated this into English. Dr. M K Khan read this poem in the poetry week of our local radio and television in America. He received many accolades. It was liked by many and was termed as the best versed poetry by Pashtoon and non Pashtoon audiences.

Here is the poetry with my English translation:

Pukhtana Peighla .....(Daughter of Pukhtoonkhwa)

Za Ba Da Qalam Pa Jaba Daa Jusa Rokhana Kram

Ta Pa Dey Tasweer Ke Bia Lug Rung Da Wafa Wachawa

(I will highlight the beauty of her figure with my pen .....I wish you would reciprocate by filling this picture with the colours of love and devotion)

Makh Ba Warla Za Da Abaseen Pa Chapo Wo Wenzam

Ta Pa Key Mowjoona Da Amu Da Drazah Wa Chawa

(I will see her beautiful face washed by the waves of the Abaseen River....I wish you would add the power of the rise and fall of the waves of the Amu River)

Khaal Laka Chatral Ba Warla Za Pa Tandi Keigdama

Ta Pre Da Bolan Da Palwasho Na Rana Wachawa

I will paint a beauty dot on her forehead, just like the beautiful Chatral....I wish you would enlighten her face with the bright light of Bolan)

Haar Da Zamarudo Da De Ghar Ba Warpa ghara Kam

Sourey Da Zangalo Warla Zulfey Pa Sha Wachawa

(I will put a necklace around her neck, made of the precious Emerald stones of the mountains of my land....I wish you would decorate the shadows of her long hair with the shadows of the tall trees of the woodlands of my country)

Stargo La Bai Za Da Watan Tola Bijlee Rawalam

Ta Pa Ke Da Masto Thunderuno Adaa Wachawa

(I will bring the light to her eyes from the powerhouses of my entire country....I wish you would add sound of thunder to her scenery)

Shundey Ba Ye Za Da Pekhawar Pa Surkhay Sre Krama

Ta Pre Da Khyber Au Taa-tarey Na Khkula Wachawa

(I will colour her lips with the bright red colours of my city Peshawar....I wish you would make her beautiful just like the beautiful Khyber and high Tatara mountains)

Wrok De Shi Pezwan Da Mughulwal Da Ghulamay Nakha

Ta Warta Chargul Da Pukhtano Da Anna Wachawa

(I will remove Pezwan from her nose (the jewellery for the nose) as this is a symbol of Moghul slavery....I wish you would decorate her nose with the Chargul instead (The customary Pashtoon jewellery in the shape of four Petal flower)

Noom Ba Warla Za Da Pukhtunkhwa Pa Seena Woleekam

Ta Pa Ke Da Wago Tago Barkha Bala Wachawa

(I will print the name of PUKHTOONKHWA over her chest .... I pray to God for his blessing over the poor and needy of this land)

Poet: Mahboob Ali Mahboob.............Translation: by Dr. R S Mohmand

"ټوقه" Naheed Sahar

Naheed Sahar

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"ټوقه"
ناهيدسحر
نن مې دسترګو په لار

چې تۀ په غلا غلا ګله!

زما د زړۀ کورته چې

په خاموشۍ سره ځې

زما خو پام دے په تا

چې ستا په هره ادا

زۀ تل نظر ساتمه

نن مې زړۀ داسې وائى

چې يوه ټوقه وکړم

چې تۀ دننه شې د زړۀ کورته مې

زۀ به د زړۀ دا تمبې

ټولې راپورې کړمه

واپس به ځې په کومه؟

زمونږه پښتونخواه

Zamong PukhtunKhwa / F S Abid.

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زمونږ پښتونخواه


فضل سبحان عابد
د کراچۍ درنړاګــــــــــــانو ښار کښۍ ورک ياره
د خپلې خړې کوڅۍ هيرې نـــــــــــــــــــــــــــــه کړې
سپرلې سپرلې مينه ئ لږه را پـــــه زړه کړه يـــاره
د خپلې خاورې وږمې هيرې نــــــــــــــــــــــــه کړې
کــــــــه کراچۍ پــــــه تا ودانه وې، ودانه دې وې
ځمـــــــــــــــا د زړه پيښــــــــــور مـــــــــــــــــــه هيروه
که پردې خاوره په تا خانه وې، نو خانــــه دې وې
ځمــــــــــــــــا د مينې خيبر مــــــــــــــه هـــــــــــــــــيروه
مالاکنډ پــــــــــه سريو چغه کړه، ټپه کړه يــــــــاره
د پښتونخواه نــــــــــــــظارې هيره نـــــــــــــــــــه کړې
د سوات او دير په ښکلاګانو کښۍ ښکلا شه ګله
د بــــــــاجـــــــــوړ سحر، سحر ښــــــــــــکلۍ کــــــــــړه
پاړه چينار درنـــــــــه هير شوې بس دې راشـــــــه ګله
د بنو ښکلې مـــــــــــــــــازيــــــــــــــګر ښـــــــــــکلې کړه
د جيندې غاړې لــــــه را درومه ځان دمــــــــه کړه ياره
د مردان ورځې او شــــــــــــــپـې هيرې نـــــــــــــــــه کړې
په کــــــــــابل او قندهـــــــــــار خو نن په وينو سور دې
د پښـــــــتنو د مرکز هغـــــــــــه زور هير نـــــــــــــــه کړې
هزاره ترا ټکــــــــــــه ځمونږ هيــــــــــــــــواد دې يـــــــــاره
د باچا خان د ملۍ وحدت خوبـــــونــــــــــــه هير نه کړې
__________________

Pushto drama seems to be on decline because of lack of observation and artificial presentation

Pushto drama seems to be on decline because of lack of observation and artificial presentation
By Sher Alam Shinwari
www.khyberwatch.com
Dr. Mohammad Azam AzamSoft-spoken Prof Dr Mohammad Azam Azam, the author of no less than 11 books, is a man with an unassuming personality. He has been rendering meritorious services to Pushto language and literature for the last 45 years. Dr Azam is a distinguished writer known for his individual and unique style, and for having introduced and contributed to modern literary trends both in substance and style in Pushto prose as well as poetry. He enjoys mass popularity and unprecedented fame among common folk, literary and cultural circles for his landmark achievements. Radio Pakistan Peshawar and PTV’s Peshawar Centre have aired more than 500 songs and ghazals by Dr Azam that have gained tremendous popularity due to their lucidity and mass appeal. He is also considered to be a trend setter in Pushto drama, on both radio and television.

In several of his memorable plays Dr Azam has portrayed a true picture of Pakhtoon culture and society. “Unless a playwright delves deep into the people’s problems, s/he fails to depict the real picture of society. To me a writer and poet is the spirit of the age s/he lives in. Pushto drama seems to be on decline because of lack of observation and artificial presentation”. At the inception of PTV’s Peshawar Centre in 1974, he wrote the first ever Pushto TV serial ‘Rukey laarey’ (The lost paths) which provided a firm foundation for PTV drama in the Frontier. His most popular play ‘Namoos’ — in both its Pushto and Urdu versions — won accolades for PTV. According to a prominent poet, researcher, linguist, critic and fiction writer Qalandar Momand, Dr Azam is at the top list of modern Pushto poets and playwrights.

As for his poetry, Dr Azam claims to be inspired by the progressive writer’s movement. “I am impressed by Ajmal Khattak’s poems and by the ghazals of Amir Hamza Khan Shinwari because both of them are voices of masses, one delineates the social life of Pakhtoons while the other appeals to their spiritual and national identity. I had started composing poetry during my school days. At Islamia College Peshawar, I was on the editorial board of the literary journal Khyber.

“I have a penchant for music and can play the sitar therefore there is a musical quality in my poetry, but I stress on its social and thematic aspect. The poet should always say something new and touching. Digesting the same old stuff robs one’s art of its originality. I did not publish my poetry in book form because I thought there is an intense need for prose but now I am planning to bring it out under the Rungoonah on the request of my fans. Young Pakhtoon poets have introduced new subjects and there is still need for more experiment. Poetry is a vehicle available to be exploited for people’s welfare. It is both a means of instruction and a delight. Pushto poetry has an immense future”, Dr Azam concludes hopefully.

Along with his creative literary pursuits Dr Azam has also presented invaluable services in the field of research. He has published numerous treatises, research articles and critical essays. Among all of his research works, his celebrated investigative prose work Pakhto Afsana: Tahqeeq Auo Tanqeed is the first ever book on the subject. The book has been included in the MA course for Pushto literature. His PhD thesis titled The art of characterisation in Pushto literature is considered to be of high literary worth.

“Some Afghan scholars affiliated with Pakhto Tolana in Kabul did valuable research on Pushto language and literature before the Russian invasion but nowadays research on scientific lines in Afghanistan is a farfetched notion. Also, writers there have become divided into various ‘groups’ which I believe is a bad omen for promoting healthy literary trends. Ulasi Adabi Jirga is a popular literary organisation founded by Hamza Baba, Dost Mohammad Khan Kamil, Qalandar Momand and other poets, writers and researchers in the early half of the 20th century. They helped to introduce new literary trends in Pushto literature. Men of letters like Haji Sanobar Hussain Kakajee, Fazal Mahmood Makhfe, Abdul Akbar Khan Akbar, Ghani Khan, Ashraf Maftoon, Master Abdul Karim Mazloom and Mir Mehdi Shah Bacha, under the influence of Bacha Khan’s Khudai Khidmatgaar Tehrik, gave a social awareness and political consciousness to the masses through their inspiring writings”.


Profile


Birth: December 21, 1940

Place of birth: District Charsadda, village Rajar, NWFP

Education: PhD in Pushto literature

Career: Appointed as lecturer of Pushto at Islamia College, Peshawar in 1963 and also served as chairman Pushto Department University of Peshawar and Dean of Faculty of Oriental Languages. He retired on December 20, 2000 and took charge of the Academy of Letters Pakistan, Islamabad, as regional director Peshawar chapter in August, 2006

Important Books: Pakhto Afsana: Tahqeeq Auo Tanqeed, Pakhto Adab Ke Kerdarnigaaree, Lashey, Rahman Baba Da Ulas Shair, Pukhtanee Romanoonah, Da Aqidat Guloona, Andazoonah

Awards:

Adamjee Award (1963)
Pakistan Writer’s Guild (1965)
Pakistan Writer’s Guild (1978)
PTV gold medal for drama (1989)
Tamgha-e- Imtiaz (1990)

ماته غوږشه/ Norul Bashar naveed

دهزارې ملګرو په اووم جولائى په اول ځل پښتوعالمى مشاعره وکړه اوځان ئې په لږو وسائيلو اوزياتومسائيلو کښې دپيښور د پښتوعالمى کانفرنس سره يوکړو چې په هزاره کښې ئې دپښتوژبې لوئى لوئى شاعران په عالمى مشاعره کښې وځلول او دائې ثابته کړه چې په هزاره کښې پښتووګورئ ..!!

په دغه حواله داسماعيل ګوهر اودهغه دنورو ملګرو زيار او محنت ديادونې وړ دے .

اسماعيل ګوهر دذهنى اوزمکنى حقيقتونو په حواله سليم راز ته نزدې دے نودعالمى مشاعرې تعلق اوتړون دپښتوعالمى کانفرنس سره ياديږى اودادسليم راز دپښتوعالمى کانفرنس يو عکس العمل کيدےشى . ډيره ښۀ خبره ده چې پښتانۀ داسې ښه عکس العمل ولرى که زمونږ سوشل ملااستاذ دکابل داطرافو نه دطالب تاثراخستے شى نو هزاره د پيښور دپښتو اثرولې نشى اخستے .

زۀ دشاعر په حيثيت په دغه عالمى مشاعره کښې لکه دنورومشاعرو پشان بياغيرحاضر يم اوخپله غيرحاضرى په دې کالم پوره کووم زماخپل خيال داوى چې په دومره عالمى شاعرانو کښې که زماغوندې يوسرکم هم وى نوڅه خبره نۀ ده خودپښتو دمحفلونو اوهلوځلو کښې که وړوکے لاس وړوکے قلم هم غير حاضر شى نوبده خبره ده ځکه نو زۀ ځان دپاره دپښتوپه حق کښې دابده نه خوښوم ځکه چې بيابه ديومنلى تکړه قام پرست شاعر او مترقى انسان اباسين پشان دهغه قطعې مرتکب وګرځم چې هغه دپښتو دښمنانو او بدخواهانو په حواله وئيلې ده ..!!

په دغه حواله ټول پښتانۀ دپښتو دوړوکى نه وړوکى محفل او وړې نه وړه تمناکښې هم په څه ناڅه شکل خپل اواز بايد چې يوکړى .

خو.....!!

په دغه حواله زما موقف لږبدل دے اوهغه دادے چې زۀ وايم دټولې دنياپښتون که څوک راټول کړى اوهغوى څوڅوورځې شعرونه وائى مقالې ووائى اوقراردادونه په متفقه طور منظور کړى ورسره لاسونه هم اوچت کړى اوورسره په جذباتى انداز اودريږى هم اوبيا خپلو قراردادونو سره چغې هم په زورر زوره ووهى خوددې ټولوجذباتو او پښتنى احساساتو په سباله خاموشه خاموشى وى نۀ دپښتنو ميډيا شته اونه ئې دقراردادونو اوريدونکے اومنونکے شته .

دداسې ډيرو عالمى کانفرنسونود لويو لويو قراردادونو اودعالمى مشاعرو دجذباتى تعلق اوتړون څه شکل نه ښکارى . بايد چې په داسې عالمى موقعو دسوونو شاعرانو اديبانو دانشورانو اوزرګونو پښتنو يو مزاحمتى تحريک هم موجودؤ اوبياداهرڅه هغه مزاحمتى تحريک کول اوبيائې عملى کول نودپښتو دښمنانو به ددې زورکتلے ؤ خومونږ اوس هم د حکومت نه په پيښورکښې دنشترهال په حواله مطالبه کوو چې نشترهال ازادکړى . مونږاوس هم دپښتودپاره قراردادونه پيش کوو چې ريډيو ټيلى ويژن اوپه نورو اداروکښې پښتوله جائزمقام ورکړى مونږسره داقرارداد دپښتودعالمى ورځې دملل متحد دفيصلې په رڼاکښې پروت دے چې هربچى ته په خپله مورنۍ ژبه کښې دتعليم حق ورکړئ مونږ د مودو مودو نه دا روايتى قرارداد وايو اوپه متفقه طور ئې منظوروو چې زمونږ پښتو دې سرکارى دفترى تعليمى عدالتى ژبه شى .

کوم قراردادونه اوکوم اوازونه چې مونږ په پښتوعالمى کانفرنس کښې منظور کړى اوريدلى دى هغه به په هزاره کښې هم هغه شان په جذباتو کښې هرچا اوريدلى وى اوزمونږ شاعرانو برادرۍ به غزلې نظمونه وئيلى وى فوټوسيشن به هم شوى وى يوبل ته به دادهم ورکړے شوے وى هرڅه به شوى وى خو راځئ چې دپښتودموجوده حالت په تناظرکښې ئې نن وګورو چې پرون کوم واه واه په زوره چغې وې نن ئې حاصل څه دے!!؟

مونږ هغه مخلوق سره تعلق لرو چې ګران ګران کارونه کوو خونتيجه نۀ غواړو سياستدانان خوجلسه جلوس وکړى نونتيجه حاصله کړى دوکانداران تاجران وغيره وغيره مظاهره وکړى نتيجه واخلى مونږعالمى پښتانۀ راټول شو په سباله موپه نتيجه کښې هيڅ نه وى فقط يواخبارى بيان اويارپورتاژ زمونږ دعالمى غونډو حصول وى اوبس ...!!