Who are the Pathans?
The Pathans live in Northern Pakistan and Afghanistan. The group is made up of some 60 Pushto-speaking tribes. The Pathans, also known as Pakhtuns, Pashtuns, Pushtuns, and Pakhtoons, number some 10 million in Pakistan and some 8 million in Afghanistan. They make up the largest ethnocultural group in Afghanistan.
The Pathans comprise distinct groups. Some live as nomads in the high mountains with herds of goats and camels; others, such as those living in the Swat Valley, are farmers; and still others are traders or seasonal laborers. However, this ethnographic description defies the fact that they constitute more than 20% of Pakistan's armed forces and dominate Pakistan's transportation industry and have provided the most popular Pakistani president Ayub Khan who lead the major industrialization movement which Pakistan has seen in the last 54 years.
The British attacked the Pathans in the late 19th and early 20th century. They were finally forced to offer the Pathans a semiautonomous area between the border of British India and Afghanistan. After the creation of Pakistan in 1947, the new nation annexed the Pathan border regions.
In the early 1950s, the Soviet Union through Afghanistan supported Pathan ambitions for the creation of an independent Pushtunistan (also called Pakhtunistan) in the border areas of West Pakistan. Several border clashes and ruptures of diplomatic relations between Afghanistan and Pakistan ensued. The movement was never able to gain popular support considering that Pathans in Pakistan were always better off than Pathans in Afghanistan.
Pathans also helped liberate the part of Kashmir which is now under Pakistan's control. Their support and hospitality to more than four million Afghan refugees was crucial in Afghan's liberation from the Soviet Union.
The Pathans are known as people who are brave, simple, and sincere in their dealings with others. They are noted as fierce fighters, and throughout history they have offered strong resistance to invaders. They staunchly hold on to their cultural traditions and connect with one another in a visceral way.
Most are guided by a tribal code of ethics, Pakhtunwali, or "way of the Pakhtun (Pathan)." Tribal customs and traditions make up the biggest part of the Pathan society. The tenets of Pakhtunwali show the true essence of Pathan culture and these rules are followed religiously. It incorporates the following major practices: "melmastia" (hospitality and protection to every guest); "nanawati" (the right of a fugitive to seek a place of refuge, and acceptance of his bona fide offer of peace); "badal" (the right of blood feuds or revenge); "tureh" (bravery); "sabar" (steadfastness); "imandari" (righteousness); "'isteqamat" (persistence); "ghayrat" (defense of property and honor); and "mamus" (defense of one's women).
Pashtun culture
Pashtun culture (Pashto: پښتني هڅوب) is based on Islam and Pashtunwali, which is an ancient way of life, as well as speaking of the Pashto language and wearing Pashtun dress. The culture of the Pashtun people is highlighted since at least the time of Herodotus (484-425 BC) orAlexander the Great, when he explored the Afghanistan and Pakistan region in 330 BC. The Pashtun culture has little outside influence and over the ages, has retained a great degree of purity.
"""""د خوشحال خان بابا په ياد""""
له دې اوږده سفر راستون شه بيا خټکه
دا مرور او خفه تللي يې له چا خټکه
اي ګله څنګه يې د خاورو لاندي سر پورته کړه
ټول پښتانه درپسي ژاړي په ژړا خټکه
ګل خو له خاورو زرغونيږي ته په خاورو پټ يې
سر دي راپور ته لکه ګل شه په خندا خټکه
دا لر او بر پښتانه بيرته سره يو موټي کړه
زياتي د غم پر دې کړه څيرې شه سبا خټکه
په هر يو لوري سو کالې ده د ارام ژوندون دي
بس د پښتون په کور کي جوړه ده غوغا خټکه
اي تورياليه ننګياليه شهنشاه د وخته
ته مو امام شه مونږ به ستا کړو اقتدا خټکه
پښتانه ټول په خوب ويده دي بي له تا نه کيږې
خفه خفه پښتانه بيرته کړه پخلا خټکه
اي د غيرت او د قلم او اي د تورې پلاره
توره راواخله د ننګ وتړه تر ملا خټکه
Dress of Pashtun
Pashtun men usually wear a Partoog-Korteh in Pashto(salwar kameez is Urdu)with a pakul (Pashtun hat). In the Kandahar region young men usually wear different type of hat similar to a topi and in the Peshawar region they wear white kufis instead. Leaders or tribal chiefs sometimes wear a karakul hat, like Hamid Karzai and others.
Women and girls wear traditional long dresses with a light piece of cloth used to cover their hair.
Women and girls wear traditional long dresses with a light piece of cloth used to cover their hair.
Pashtunwali
Dating back to the pre-Islamic era, Pashtunwali is the code of conduct every proud Pashtun follows, may he live in Afghanistan, Pakistan, or as a refugee anywhere in the world. The native Pashtun is fiercely independent and loyal. Against the backdrop of the importance of Fata, owing to its geographical location to Afghanistan, it is important to understand the code of the Pashtuns. “Pashtuns believe that their social code produces men, who are superior to those produced under the Western model, and they have no desire to have a new social system imposed on them by outsiders” (Thomas H. Johnson and M. Chris Mason, “No Sign Until the Burst of Fire”, p. 61).
“Melmastia” (hospitality) is a key component of Pashtunwali. “Melma” means a guest. However, hospitality is not to be interpreted in the manner a Westerner would interpret it. It means offering hospitality to a guest; transcending race, religion and economic status. It also means once under the roof of the host, a guest should neither be harmed nor surrendered to an enemy. This will be regardless of the relationship between the guest and the host enjoyed previously. In this regard, melmasthia takes precedence over badal (yet another principle of Pashtunwali); so even the enemy who comes seeking refuge, must be granted it and defended against his pursuers Elphinstone in 1815 observed: “The most remarkable characteristic of the Afghans is their hospitality. The practice of this virtue is so much a point of national honour, that their reproach to an inhospitable man is that he has no Pashtunwali” (Elphinstone 1969: 226).
Simply put, “Badal” means “to seek justice or take revenge against the wrongdoer.” There is no time limit to when the injustice can be avenged. If badal is not exercised, the offended man or his family will be considered stripped of honour. The exercise of this principle can lead to generations of bloodshed, feuds, hundreds of lives lost for one insult. It requires a violent reaction to the insult or death or injury inflicted. A badal usually ends with a badal. An action elicits or demands an equivalent response - and the cycle goes on. Khushal Khan Khattak, the great Pashto poet, warrior and soldier, was not far off the mark when he said: “Let the head be gone, wealth be gone, but the honour must not go, because the whole of dignity of a man is due to this honour.”
“Nanawatai” (sanctuary) is another pillar of the Pashtunwali code. It allows a person to seek refuge in the house of another, seeking asylum against his enemies. The host Pashtun is honour-bound to offer that protection, may it be at the cost of his own family or fortune. Traditionally, the protection is extended only till such time as the refuge seeker is on the property of the person whose refuge he seeks. The protection will be considered withdrawn once he is off the host’s property. William Mastrosimone, witnessing a team of mujahedeen captures and executes a Soviet tank crew in 1986, wrote a stage play “Nanawatai”, about a tank driver captured in the Soviet invasion of Afghanistan and his resulting plea for sanctuary from those who find him. The story was later adapted into the 1988 film “The Beast of War”.
A Pashtun at all times is expected to defend his land, family, women and property against invaders. Honour of his name must be defended. Lives are laid down to defend the honour associated. This is “Tureh” (bravery) that is another component of the Pashtunwali. Other tenets include “Sabat” (loyalty); towards one friends and family and members of the tribe. “Imandari” (righteousness); striving for goodness both in word and in deed. Respect towards all. “Ghairat” (courage/honour); at all times a Pashtun must display courage. If he has no ghairat or honour, he fails to make the grade as a Pathan. “Namus” (sexual honour of women); for a man and his family, namus means sexual integrity and chastity of women in the family. The Pashtun must defend the namus of the women of his household. This extends to the namus of his extended family as well. “Nang” (honour); a Pashtun must protect the honour of those around him.
By no means is the list exhausted. However, it gives a good insight into the values that govern the ‘Proud Pathan’. Pashtunwali is not a legal code as we see. It is more a code of honour by which a Pashtun will live by - and die for!
The jirga is obeyed without question by the Pashtuns. It is an assembly of tribal elders, who take decision on issues based on consensus. Disputes between two or more people are heard by this Council of Elders. In tribal regions, the jirga is still used as a court for criminal offences. The respect awarded to tribal elders is phenomenal. When Mullah Nazir Ahmed moved away from the loose construction of Taliban Movement in 2007, one reason was because of the Uzbeks in the region. They undermined the tradition of showing respect to the tribal elder. An unforgivable sin to the Pashtun. With the spread of Talibanisation, layers of authority were, however, later scraped off the jirga authority in many instances. In Khyber Agency example of Mufti Shakir from Lashkar-i-Islam, setting up its own sharia court to dispense vigilante justice being one.
The Pashtuns have relied on a code as old as time itself to conduct themselves as individuals and as a society in their dealings between themselves and with others. Even stateless societies need certain laws to conduct the affairs of the state. To this date, Frontier Crimes Regulation; a body of law based on six chapters, 64 sections three schedules governs Fata, a British-era colonial Act that empowers a political agent to take all actions on behalf of the Pakistan government and decisions once taken cannot be appealed against or questioned under any law.
Pashtunwali has struggled and succeeded, in establishing a uniform code of conduct in a society where justice is not easy and is not in reach of most people. State laws have minimal reach and the Frontier Crimes Regulation is a unique set of laws as opposed to the law governing the rest of Pakistan. In contradiction; norms of honour may create situations where eruption of conflicts may be more frequent. It also makes outsiders completely at sea when dealing with the Pashtun.
Understanding Pashtunwali does not offer the map to control Pashtun tribes. It is no such magic portion. It does, however, help to understand the Pashtun culture. Once understood, the framework can help in formulating a strategy for engaging with the tribals.
The writer is a lawyer, academic and political analyst. She has authored a book titled A Comparative Analysis of Media & Media Laws in Pakistan.
“Melmastia” (hospitality) is a key component of Pashtunwali. “Melma” means a guest. However, hospitality is not to be interpreted in the manner a Westerner would interpret it. It means offering hospitality to a guest; transcending race, religion and economic status. It also means once under the roof of the host, a guest should neither be harmed nor surrendered to an enemy. This will be regardless of the relationship between the guest and the host enjoyed previously. In this regard, melmasthia takes precedence over badal (yet another principle of Pashtunwali); so even the enemy who comes seeking refuge, must be granted it and defended against his pursuers Elphinstone in 1815 observed: “The most remarkable characteristic of the Afghans is their hospitality. The practice of this virtue is so much a point of national honour, that their reproach to an inhospitable man is that he has no Pashtunwali” (Elphinstone 1969: 226).
Simply put, “Badal” means “to seek justice or take revenge against the wrongdoer.” There is no time limit to when the injustice can be avenged. If badal is not exercised, the offended man or his family will be considered stripped of honour. The exercise of this principle can lead to generations of bloodshed, feuds, hundreds of lives lost for one insult. It requires a violent reaction to the insult or death or injury inflicted. A badal usually ends with a badal. An action elicits or demands an equivalent response - and the cycle goes on. Khushal Khan Khattak, the great Pashto poet, warrior and soldier, was not far off the mark when he said: “Let the head be gone, wealth be gone, but the honour must not go, because the whole of dignity of a man is due to this honour.”
“Nanawatai” (sanctuary) is another pillar of the Pashtunwali code. It allows a person to seek refuge in the house of another, seeking asylum against his enemies. The host Pashtun is honour-bound to offer that protection, may it be at the cost of his own family or fortune. Traditionally, the protection is extended only till such time as the refuge seeker is on the property of the person whose refuge he seeks. The protection will be considered withdrawn once he is off the host’s property. William Mastrosimone, witnessing a team of mujahedeen captures and executes a Soviet tank crew in 1986, wrote a stage play “Nanawatai”, about a tank driver captured in the Soviet invasion of Afghanistan and his resulting plea for sanctuary from those who find him. The story was later adapted into the 1988 film “The Beast of War”.
A Pashtun at all times is expected to defend his land, family, women and property against invaders. Honour of his name must be defended. Lives are laid down to defend the honour associated. This is “Tureh” (bravery) that is another component of the Pashtunwali. Other tenets include “Sabat” (loyalty); towards one friends and family and members of the tribe. “Imandari” (righteousness); striving for goodness both in word and in deed. Respect towards all. “Ghairat” (courage/honour); at all times a Pashtun must display courage. If he has no ghairat or honour, he fails to make the grade as a Pathan. “Namus” (sexual honour of women); for a man and his family, namus means sexual integrity and chastity of women in the family. The Pashtun must defend the namus of the women of his household. This extends to the namus of his extended family as well. “Nang” (honour); a Pashtun must protect the honour of those around him.
By no means is the list exhausted. However, it gives a good insight into the values that govern the ‘Proud Pathan’. Pashtunwali is not a legal code as we see. It is more a code of honour by which a Pashtun will live by - and die for!
The jirga is obeyed without question by the Pashtuns. It is an assembly of tribal elders, who take decision on issues based on consensus. Disputes between two or more people are heard by this Council of Elders. In tribal regions, the jirga is still used as a court for criminal offences. The respect awarded to tribal elders is phenomenal. When Mullah Nazir Ahmed moved away from the loose construction of Taliban Movement in 2007, one reason was because of the Uzbeks in the region. They undermined the tradition of showing respect to the tribal elder. An unforgivable sin to the Pashtun. With the spread of Talibanisation, layers of authority were, however, later scraped off the jirga authority in many instances. In Khyber Agency example of Mufti Shakir from Lashkar-i-Islam, setting up its own sharia court to dispense vigilante justice being one.
The Pashtuns have relied on a code as old as time itself to conduct themselves as individuals and as a society in their dealings between themselves and with others. Even stateless societies need certain laws to conduct the affairs of the state. To this date, Frontier Crimes Regulation; a body of law based on six chapters, 64 sections three schedules governs Fata, a British-era colonial Act that empowers a political agent to take all actions on behalf of the Pakistan government and decisions once taken cannot be appealed against or questioned under any law.
Pashtunwali has struggled and succeeded, in establishing a uniform code of conduct in a society where justice is not easy and is not in reach of most people. State laws have minimal reach and the Frontier Crimes Regulation is a unique set of laws as opposed to the law governing the rest of Pakistan. In contradiction; norms of honour may create situations where eruption of conflicts may be more frequent. It also makes outsiders completely at sea when dealing with the Pashtun.
Understanding Pashtunwali does not offer the map to control Pashtun tribes. It is no such magic portion. It does, however, help to understand the Pashtun culture. Once understood, the framework can help in formulating a strategy for engaging with the tribals.
The writer is a lawyer, academic and political analyst. She has authored a book titled A Comparative Analysis of Media & Media Laws in Pakistan.
Great Game Pashtun's History
The Brave Proud Undefeatable Pashtun,s History of “The Great Game (1800- Now )" being Played on their Pashtun Lands of Af-Pak by Superpowers for last 2 Centuries,denying them Human Rights, to live and Prosper Making them Victims as well as Victors of all Times.
Amir Dost Mohammed Khan- Durrani Empire 1757-1980 ( Founder of Barakzai Clan)
“We have men and we have gold and treasure and sacred land in plenty, we have everything.”
—Dost Mohammad Khan Durrani Barakzai King of India and Afghanistan to John Lawrence.
Famous Quotation of Amir Dost Muhmmad Khan of Afghanistan Durrani ( Royals Kings of Kings as Durrani is known ) to John Lawrence Brother of Irishman Sir Henry Montgomery Lawrence KCB (28 June 1806 – 4 July 1857) ( Man who made Law Lawrence College Ghora Galli Muree /Hazara) was a British soldier and statesman in India, who died In 1857 Mutiny defending Lucknow.
—Dost Mohammad Khan Durrani Barakzai King of India and Afghanistan to John Lawrence.
Famous Quotation of Amir Dost Muhmmad Khan of Afghanistan Durrani ( Royals Kings of Kings as Durrani is known ) to John Lawrence Brother of Irishman Sir Henry Montgomery Lawrence KCB (28 June 1806 – 4 July 1857) ( Man who made Law Lawrence College Ghora Galli Muree /Hazara) was a British soldier and statesman in India, who died In 1857 Mutiny defending Lucknow.
Background and rise to power
Dost Mohammad Khan (Pashto: دوست محمد خان, December 23, 1793 – June 9, 1863) was the founder of the Barakzai dynasty of Durrani Abdali Pashtun Kings of Afghanistan and one of the prominent rulers of Afghanistan during the First Anglo-Afghan War.[1] With the decline of the Durrani dynasty, he became Emir of Afghanistan from 1826 to 1839 and then from 1845 to 1863. An ethnic Pashtun, he was the 11th son of Sardar Payendah Khan (chief of the Barakzai tribe) who was killed in 1799 by Zaman Shah Durrani.[2] Dost Mohammad’s grandfather was Hajji Jamal Khan.
The two branches of the Barakzai dynasty (Translation of Barakzai: sons of Barak) ruled Afghanistan from 1826 to 1973 when the Durani Saudizai monarchy who were rulling the Indian part finally Wanned and was Week under Mohammad Zahir Shah and Ayub Shah . so the Afghan part of Durrani the Barrackzai came to rescue .
The Durrani Barakzai dynasty was established by Dost Mohammad Khan after the Durrani dynasty of Ahmad Shah Durrani was removed from power. During this era, Afghanistan saw much of its territory lost to the British in the south and east, Persia in the west, and Russia in the north. There were also many conflicts within Afghanistan, including the three major Anglo-Afghan Wars and the 1929 civil war.
The Durrnai Barakzai dynasty was the line of rulers in Afghanistan in the 19th and 20th centuries. Following the fall of the Durrani Saudozia Empire in 1826, chaos reigned in the domains of Durrani Founder King Ahmed Shah Durrani’s Afghan Empire as various sons of Timur Shah struggled for supremacy.
Because of this Sad state of Inernal Rivalry ,The Afghan Empire ceased to exist as a single nation state, disintegrating for a brief time into a fragmented collection of small units. Dost Mohammad Khan gained preeminence in 1826 and founded the Barakzai dynasty in about 1837.
Thereafter, his descendants ruled in direct succession until 1929, when King Amanullah Khan abdicated and his cousin Mohammed Nadir Shah was elected king. The most prominent & powerful sub-clan of the Barakzai Pashtun tribe is the Mohamedzai clan, of which the 1826-1978 Afghanistan ruling dynasty comes from.[2]
According to Hyat Khan’s history of Afghanistan, from their progenitor Bor Tareen, otherwise known as Abdal, are descended two main divisions: the Zirak and the Panjpai. The term Abdal, however, gradually superseded Bor Tareen and came into special prominence when Ahmad Shah Abdali, commonly known as Durrani, began his career of conquest.
The Achakzi were once a branch of the large Barakzai tribe, but Ahmad Shah Durrani was worried over this large tribe as potential competition for control of Kabul’s throne and split the tribe into two separate components and since then the Achakzi have remained distinct and are a separate tribe today. Their original homeland was Maruf District, Kandahar Province.[3][4] [5]
Bārakzai (Pashto: بارکزی barakzay, plur. BĀRAKZĪ; Urdu: برکزئی) is a common ethnic name among the Pashtuns of Afghanistan and Pakistan, meaning “son of Barak” in the Pashto language. Barakzai may also be the name of a Baloch tribe in Iran. There are seven distinct Pashtun tribes named Barakzai, with the Zīrak branch of the Abdal Tareen, Bor Tareen, Tareen. The Durrani is being the most important and largest tribe with over 4 million people.[1]
Durrani King Dost Mohammed Khan (1793-1863), a member of the Barakzai dynasty, was Amir of Afghanistan and India with his sphere of Influence extending to Delhi and Lahore Seat of Power of India till it was lost after Durrani Line and 2 Anglo Afghan war of 1838 and 1878 and the Anglo Sikh Wars which were Initiated by Ranjeet Singh and his 11 European generals and Financed by East India Company .
Dost Mohammad Khan (Pashto: دوست محمد خان, December 23, 1793 – June 9, 1863) was the founder of the Barakzai dynasty of Durrani Abdali Pashtun Kings of Afghanistan and one of the prominent rulers of Afghanistan during the First Anglo-Afghan War.[1] With the decline of the Durrani dynasty, he became Emir of Afghanistan from 1826 to 1839 and then from 1845 to 1863. An ethnic Pashtun, he was the 11th son of Sardar Payendah Khan (chief of the Barakzai tribe) who was killed in 1799 by Zaman Shah Durrani.[2] Dost Mohammad’s grandfather was Hajji Jamal Khan.
The two branches of the Barakzai dynasty (Translation of Barakzai: sons of Barak) ruled Afghanistan from 1826 to 1973 when the Durani Saudizai monarchy who were rulling the Indian part finally Wanned and was Week under Mohammad Zahir Shah and Ayub Shah . so the Afghan part of Durrani the Barrackzai came to rescue .
The Durrani Barakzai dynasty was established by Dost Mohammad Khan after the Durrani dynasty of Ahmad Shah Durrani was removed from power. During this era, Afghanistan saw much of its territory lost to the British in the south and east, Persia in the west, and Russia in the north. There were also many conflicts within Afghanistan, including the three major Anglo-Afghan Wars and the 1929 civil war.
The Durrnai Barakzai dynasty was the line of rulers in Afghanistan in the 19th and 20th centuries. Following the fall of the Durrani Saudozia Empire in 1826, chaos reigned in the domains of Durrani Founder King Ahmed Shah Durrani’s Afghan Empire as various sons of Timur Shah struggled for supremacy.
Because of this Sad state of Inernal Rivalry ,The Afghan Empire ceased to exist as a single nation state, disintegrating for a brief time into a fragmented collection of small units. Dost Mohammad Khan gained preeminence in 1826 and founded the Barakzai dynasty in about 1837.
Thereafter, his descendants ruled in direct succession until 1929, when King Amanullah Khan abdicated and his cousin Mohammed Nadir Shah was elected king. The most prominent & powerful sub-clan of the Barakzai Pashtun tribe is the Mohamedzai clan, of which the 1826-1978 Afghanistan ruling dynasty comes from.[2]
According to Hyat Khan’s history of Afghanistan, from their progenitor Bor Tareen, otherwise known as Abdal, are descended two main divisions: the Zirak and the Panjpai. The term Abdal, however, gradually superseded Bor Tareen and came into special prominence when Ahmad Shah Abdali, commonly known as Durrani, began his career of conquest.
The Achakzi were once a branch of the large Barakzai tribe, but Ahmad Shah Durrani was worried over this large tribe as potential competition for control of Kabul’s throne and split the tribe into two separate components and since then the Achakzi have remained distinct and are a separate tribe today. Their original homeland was Maruf District, Kandahar Province.[3][4] [5]
Bārakzai (Pashto: بارکزی barakzay, plur. BĀRAKZĪ; Urdu: برکزئی) is a common ethnic name among the Pashtuns of Afghanistan and Pakistan, meaning “son of Barak” in the Pashto language. Barakzai may also be the name of a Baloch tribe in Iran. There are seven distinct Pashtun tribes named Barakzai, with the Zīrak branch of the Abdal Tareen, Bor Tareen, Tareen. The Durrani is being the most important and largest tribe with over 4 million people.[1]
Durrani King Dost Mohammed Khan (1793-1863), a member of the Barakzai dynasty, was Amir of Afghanistan and India with his sphere of Influence extending to Delhi and Lahore Seat of Power of India till it was lost after Durrani Line and 2 Anglo Afghan war of 1838 and 1878 and the Anglo Sikh Wars which were Initiated by Ranjeet Singh and his 11 European generals and Financed by East India Company .
Durrani Wanning Empire because of Great Game :
He was Vicitm of Great Game and lost his Vast Empire of India and some Part of Afghanistan because of Moves of British East india company and Russian who Encroached on his Territory from 1826 to 1839.
Interestingly his Royal Durrani had Gained india after Ahmad Shah Abdali had Captured India after Pani Pat Wars and it was then Pashtun who were at time of mughal restricted to Afghanistan again Re-asserted their Claim on Indian after 1757 , when Mughals had lost thier Might and Power and East india Company / Briitsh had taken thier Strong Hold near the Indian Ocean Coastal Areas of Bihar and Bangladesh Areas where Afghan Muslim Tipu Sultan/ Amir Hyder had his domain that was Shattered because of Mir jaffer Treachery and British Clever and Cunning Politics .
His Area of India including Punjab and later NWFP , Baluchistan and Afghanistan ’s position between the Russian Empire and India meant that the British East India Company was anxious to ensure that a pro-British Amir was on the throne at Kabul. But they could not Succeed
Dost Mohammad Khan was born to an influential family on 23 December 1793 in Kandahar, Afghanistan.[3] His father, Payandah Khan, was chief of the Barakzai tribe and a civil servant in the Durrani dynasty.
They trace their family tree to Abdal (the first and founder of the Abdali tribe), through Hajji Jamal Khan, Yousef, Yaru, Mohammad, Omar Khan, Khisar Khan, Ismail, Nek, Daru, Saifal, and Barak. Abdal had Four sons, Popal, Barak, Achak, and Alako.[4] Dost Mohmmad Khan’s mother is believed to have been a Shia from the Persian Qizilbash group.[2]
His elder brother, the chief of the Barakzai, Fatteh Khan, took an important part in raising Mahmud Shah Durrani to the sovereignty of Afghanistan in 1800 and in restoring him to the throne in 1809. Dost Mohammad accompanied his elder brother and then Prime Minister of Kabul Wazir Fateh Khan to the Battle of Attock against the invading Sikhs. Mahmud Shah repaid Fatteh Khan’s services by having him assassinated in 1818, thus incurring the enmity of his tribe. After a bloody conflict, Mahmud Shah was deprived of all his possessions but Herat, the rest of his dominions being divided among Fatteh Khan’s brothers. Of these, Dost Mohammad received Ghazni, to which in 1826 he added Kabul, the richest of the Afghan provinces.
From the commencement of his reign he found himself involved in disputes with Ranjit Singh, the Sikh ruler of the Punjab region, who used the dethroned Sadozai prince, Shah Shujah Durrani, as his instrument. In 1834 Shah Shujah made a last attempt to recover his kingdom. He was defeated by Dost Mohammad Khan under the walls of Kandahar, but Ranjit Singh seized the opportunity to annex Peshawar. Dost Mohammad sent his son Akbar Khan to defeat the Sikhs at the Battle of Jamrud in 1837.[3] The recovery of the Jamrud Fort became the Afghan amir’s great concern.
European influence in Afghanistan
Rejecting overtures from Russia, he endeavoured to form an alliance with Great Britain, and welcomed Alexander Burnes to Kabul in 1837. Burnes, however, was unable to prevail on the governor-general, Lord Auckland, to respond to the amir’s advances. Dost Mohammad was enjoined to abandon the attempt to recover Peshawar, and to place his foreign policy under British guidance. He replied by renewing his relations with Russia, and in 1838 Lord Auckland set the British troops in motion against him.
Fearful of a Russian invasion of India via Afghanistan, in 1837 the British sent an envoy,Alexander Burnes to Kabul in 1837. to Kabul to gain his support. Dost Mohammad was in favour of an alliance, but when the British refused to help him regain Peshawar, which the Sikhs had seized in 1834, he prepared to talk to the Russians, who sent an envoy to Kabul.
This led Lord Auckland, the Governor-General of India, to conclude that Dost Mohammad was anti-British. The decision was taken to replace him as Amir with a former ruler, Shah Shujah.
In March 1839 the British forces under Willoughby Cotton advanced through the Bolan Pass, and on April 26 it reached Kandahar. On 7 August 1839, Shah Shujah was proclaimed Amir of Afghanistan, while Dost Mohammad sought refuge in the wilds of the Hindu Kush. For some time he sought refuge with an influential local resistance leader, Mir Masjidi Khan. Closely followed by the British, Dost Mohammad was driven to extremities, and on 4 November 1840, surrendered as a prisoner. He remained in captivity during the British occupation, the Massacre of Elphinstone’s army in January 1842 and until the recapture of Kabul in the autumn of 1842.
In March 1839 a British force advanced through the Bolan Pass, and on 26 April reached Kandahar. Shah Shujah a Non Pashtun was proclaimed ruler.
Briitsh entered Kabul on 7 August, while Dost Mohammad sought refuge in the Hindu Kush. The British eventually caught him on 4 November 1840. He remained in captivity during their occupation and the disastrous retreat from Kabul in January 1842.
Following the British Massacre in First Afghan war of 1838-42 recapture of Kabul By Shah Sons and Afghan in the autumn of 1842, Dost Mohamed was restored to the throne, the unpopular Shah Shujah having been murdered by the Brave Afghans
He was Vicitm of Great Game and lost his Vast Empire of India and some Part of Afghanistan because of Moves of British East india company and Russian who Encroached on his Territory from 1826 to 1839.
Interestingly his Royal Durrani had Gained india after Ahmad Shah Abdali had Captured India after Pani Pat Wars and it was then Pashtun who were at time of mughal restricted to Afghanistan again Re-asserted their Claim on Indian after 1757 , when Mughals had lost thier Might and Power and East india Company / Briitsh had taken thier Strong Hold near the Indian Ocean Coastal Areas of Bihar and Bangladesh Areas where Afghan Muslim Tipu Sultan/ Amir Hyder had his domain that was Shattered because of Mir jaffer Treachery and British Clever and Cunning Politics .
His Area of India including Punjab and later NWFP , Baluchistan and Afghanistan ’s position between the Russian Empire and India meant that the British East India Company was anxious to ensure that a pro-British Amir was on the throne at Kabul. But they could not Succeed
Dost Mohammad Khan was born to an influential family on 23 December 1793 in Kandahar, Afghanistan.[3] His father, Payandah Khan, was chief of the Barakzai tribe and a civil servant in the Durrani dynasty.
They trace their family tree to Abdal (the first and founder of the Abdali tribe), through Hajji Jamal Khan, Yousef, Yaru, Mohammad, Omar Khan, Khisar Khan, Ismail, Nek, Daru, Saifal, and Barak. Abdal had Four sons, Popal, Barak, Achak, and Alako.[4] Dost Mohmmad Khan’s mother is believed to have been a Shia from the Persian Qizilbash group.[2]
His elder brother, the chief of the Barakzai, Fatteh Khan, took an important part in raising Mahmud Shah Durrani to the sovereignty of Afghanistan in 1800 and in restoring him to the throne in 1809. Dost Mohammad accompanied his elder brother and then Prime Minister of Kabul Wazir Fateh Khan to the Battle of Attock against the invading Sikhs. Mahmud Shah repaid Fatteh Khan’s services by having him assassinated in 1818, thus incurring the enmity of his tribe. After a bloody conflict, Mahmud Shah was deprived of all his possessions but Herat, the rest of his dominions being divided among Fatteh Khan’s brothers. Of these, Dost Mohammad received Ghazni, to which in 1826 he added Kabul, the richest of the Afghan provinces.
From the commencement of his reign he found himself involved in disputes with Ranjit Singh, the Sikh ruler of the Punjab region, who used the dethroned Sadozai prince, Shah Shujah Durrani, as his instrument. In 1834 Shah Shujah made a last attempt to recover his kingdom. He was defeated by Dost Mohammad Khan under the walls of Kandahar, but Ranjit Singh seized the opportunity to annex Peshawar. Dost Mohammad sent his son Akbar Khan to defeat the Sikhs at the Battle of Jamrud in 1837.[3] The recovery of the Jamrud Fort became the Afghan amir’s great concern.
European influence in Afghanistan
Rejecting overtures from Russia, he endeavoured to form an alliance with Great Britain, and welcomed Alexander Burnes to Kabul in 1837. Burnes, however, was unable to prevail on the governor-general, Lord Auckland, to respond to the amir’s advances. Dost Mohammad was enjoined to abandon the attempt to recover Peshawar, and to place his foreign policy under British guidance. He replied by renewing his relations with Russia, and in 1838 Lord Auckland set the British troops in motion against him.
Fearful of a Russian invasion of India via Afghanistan, in 1837 the British sent an envoy,Alexander Burnes to Kabul in 1837. to Kabul to gain his support. Dost Mohammad was in favour of an alliance, but when the British refused to help him regain Peshawar, which the Sikhs had seized in 1834, he prepared to talk to the Russians, who sent an envoy to Kabul.
This led Lord Auckland, the Governor-General of India, to conclude that Dost Mohammad was anti-British. The decision was taken to replace him as Amir with a former ruler, Shah Shujah.
In March 1839 the British forces under Willoughby Cotton advanced through the Bolan Pass, and on April 26 it reached Kandahar. On 7 August 1839, Shah Shujah was proclaimed Amir of Afghanistan, while Dost Mohammad sought refuge in the wilds of the Hindu Kush. For some time he sought refuge with an influential local resistance leader, Mir Masjidi Khan. Closely followed by the British, Dost Mohammad was driven to extremities, and on 4 November 1840, surrendered as a prisoner. He remained in captivity during the British occupation, the Massacre of Elphinstone’s army in January 1842 and until the recapture of Kabul in the autumn of 1842.
In March 1839 a British force advanced through the Bolan Pass, and on 26 April reached Kandahar. Shah Shujah a Non Pashtun was proclaimed ruler.
Briitsh entered Kabul on 7 August, while Dost Mohammad sought refuge in the Hindu Kush. The British eventually caught him on 4 November 1840. He remained in captivity during their occupation and the disastrous retreat from Kabul in January 1842.
Following the British Massacre in First Afghan war of 1838-42 recapture of Kabul By Shah Sons and Afghan in the autumn of 1842, Dost Mohamed was restored to the throne, the unpopular Shah Shujah having been murdered by the Brave Afghans
The British East Indian Company decided that occupying the country would cost too much in men and money and withdrew. Dost Mohamed reigned until his death in 1863. With some exceptions, his relationship with British India was friendly, and from 1855 regulated by treaty.
He was then set at liberty, in consequence of the resolve of the British government to abandon the attempt to intervene in the internal politics of Afghanistan. On his return from British India, Dost Mohammad was received in triumph at Kabul, and set himself to re-establish his authority on a firm basis.From 1846 he renewed his policy of hostility to the British and allied himself with the Punjabi Sikhs.
However, after the defeat of his allies at Gujrat on 21 February 1849, he abandoned his designs and led his troops back into Afghanistan. In 1850 he conquered Balkh, and in 1854 he acquired control over the southern Afghan tribes by the capture of Kandahar.
On 30 March 1855, Dost Mohammad reversed his former policy by concluding an offensive and defensive alliance with the British government, signed by Sir Henry Lawrence, Chief Commissioner of the Punjab, first proposed by Herbert Edwardes.[5]
He was then set at liberty, in consequence of the resolve of the British government to abandon the attempt to intervene in the internal politics of Afghanistan. On his return from British India, Dost Mohammad was received in triumph at Kabul, and set himself to re-establish his authority on a firm basis.From 1846 he renewed his policy of hostility to the British and allied himself with the Punjabi Sikhs.
However, after the defeat of his allies at Gujrat on 21 February 1849, he abandoned his designs and led his troops back into Afghanistan. In 1850 he conquered Balkh, and in 1854 he acquired control over the southern Afghan tribes by the capture of Kandahar.
On 30 March 1855, Dost Mohammad reversed his former policy by concluding an offensive and defensive alliance with the British government, signed by Sir Henry Lawrence, Chief Commissioner of the Punjab, first proposed by Herbert Edwardes.[5]
In 1857 he declared war on Persia in conjunction with the British, and in July a treaty was concluded by which the province of Herat was placed under a Barakzai prince.
During the Indian Mutiny, of 1857 Dost Mohammad refrained from assisting the insurgents. His later years were disturbed by troubles at Herat and in Bukhara.
These he composed for a time, but in 1862 a Persian army, acting in concert with Ahmad Khan, advanced against Herat. The old amir called the British to his aid, and, putting himself at the head of his warriors, drove the enemy from his frontiers.
On 26 May 1863 he re-captured Herat, but on the 9th of June he died suddenly in the midst of victory, Mysteriously after playing a great role in the history of South and Central Asia for forty years. He named as his successor his son, Amir Sher Ali Khan.
During the Indian Mutiny, of 1857 Dost Mohammad refrained from assisting the insurgents. His later years were disturbed by troubles at Herat and in Bukhara.
These he composed for a time, but in 1862 a Persian army, acting in concert with Ahmad Khan, advanced against Herat. The old amir called the British to his aid, and, putting himself at the head of his warriors, drove the enemy from his frontiers.
On 26 May 1863 he re-captured Herat, but on the 9th of June he died suddenly in the midst of victory, Mysteriously after playing a great role in the history of South and Central Asia for forty years. He named as his successor his son, Amir Sher Ali Khan.
Famous Paintings of last King of India and Afghanistan Amir Dost Muhammad Khan
This is lithograph is taken from plate 2 of ‘Afghaunistan’ by Lieutenant James Rattray.
Rattray was in the Bengal Army and took part in the first Afghan War, from 1839 to 1842. This conflict saw Dost Mohammed deposed as Emir of Afghanistan. Rattray was granted an audience with the Emir in Peshawar in January 1841. At this time, Dost Mohammed was a prisoner of state and on his way to exile in Calcutta.
Rattray was struck by the Emir’s deep voice, open manner and intelligent countenance, and by his followers with their finely chiselled features and tall, handsome figures.
The young boy with his head shaven in the manner “peculiar to the rosy-cheeked children of Caubul” was the Emir’s son from his youngest wife. Rattray wrote that since Dost Mohammed had been “a ruler just and merciful and attentive to affairs of state … the population of Peshawur considered him to be most unjustly treated by us.” The decorations of this apartment were a facsimile of the Emir’s former audience hall in the citadel of Ghazni.
This is lithograph is taken from plate 2 of ‘Afghaunistan’ by Lieutenant James Rattray.
Rattray was in the Bengal Army and took part in the first Afghan War, from 1839 to 1842. This conflict saw Dost Mohammed deposed as Emir of Afghanistan. Rattray was granted an audience with the Emir in Peshawar in January 1841. At this time, Dost Mohammed was a prisoner of state and on his way to exile in Calcutta.
Rattray was struck by the Emir’s deep voice, open manner and intelligent countenance, and by his followers with their finely chiselled features and tall, handsome figures.
The young boy with his head shaven in the manner “peculiar to the rosy-cheeked children of Caubul” was the Emir’s son from his youngest wife. Rattray wrote that since Dost Mohammed had been “a ruler just and merciful and attentive to affairs of state … the population of Peshawur considered him to be most unjustly treated by us.” The decorations of this apartment were a facsimile of the Emir’s former audience hall in the citadel of Ghazni.
Khushal Khan Khattak
Khushal was born in or about 1613 into the Khattak gens of the Pashtun people. He was the son of Malik Shahbaz Khan Khattak from Akora, in the Mughal Empire (now in Nowshera District). His grandfather, Malik Akoray, was the first Khattak to enjoy widespread fame during the reign of the Mughal King Jalal-ud-din Akbar. Akoray moved from Teri (a village in Karak District) to Sarai Akora, the town which Akoray founded and built. Akoray cooperated with the Mughals to safeguard the trunk route and was generously rewarded for his assistance. The Akor Khels, a clan named after Akoray, still hold a prominent position in the Khattak tribe. The Khattak tribe of Khushal Khan now mostly lives in areas of Karak, Kohat, Nowshera, Akora Khattak, Cherat, Peshawar, Mardan and in other parts of the Khyber Pakhtunkhwa.
Khushal's life can be divided into two important parts — during his adult life he was mostly engaged in the service of the Mughal king, and during his old age he was preoccupied with the idea of the unification of the Pashtuns.
He was an intelligent and bold person from childhood. His first involvement in war occurred when he was just 13 years old. Apart from the fact that he was a scholar, thinker, philosopher and boisterous poet he was a prince and leaders of his tribe simultaneously. His forefathers were since the 16th century officers of the Mughal Empire. After the death of his father Shahbaz Khan Khattak, Emperor Shah Jehan appointed him as the tribal chief and Mansabdar in 1641 at the age of 28 The Mughal king shah Jahan appreciated his principality. After the death of shah Jahan His Tensions created with Aurangzeb. Aurangzeb arrested Khushal . In 1658, Aurangzeb, Shah Jehan's successor, threw him away as a prisoner in the Gwalior fortress.[5] There he had as a prisoner or later and-Delhi-spent under detention in the mountains prison. When he returned, he dissociated himself from the Mughal Empire slowly and started with his resistance later. He took contact to other Pashtoon tribes and with support of his people he started a systematic resistance against the Mughals.
Family background of Khushal Khan Khattak
Khushal’s grandfather Malik Akoray Khan was a chief of his tribe but when he died his son Shahbaz Khan Khattak became the chief of the Khattaks. Shahbaz Khan Khattak was a prominent soldier in Mughal army. He was a brave man who fought many wars against Yousaf Zai tribe. This brave man is the father of Khushal. He also proved his bravery in fighting with Yusufzai and later on with Mugahl army that he got the name of swordman. Khushal was the elder son of Shahbaz Khan Khattak. Once a battle was fought between the Khattaks and the Yusufzai at this time Khushal was only thirteen (13) years old even then he joined this battle with his father. It means he was by birth a swordsman a necessary skill for a chieftain/ leader. We find the names of his ancestors and their qualities in one of Khushal’s poems:
My Father Shahbaz Khan was like Hatim in generosity, and was lionhearted and greater than Rustum in bravery. He was very honest, truthful and devoted to sharia. Though he was not literate yet he was rich in wisdom. And what will I say about grandfather Yahya Khan. May God bless him; he was just like Yusuf (the Prophet) in beauty. Even when on foot he was as tall as a man on horseback was. This was his physical structure; in bravery, he was also very great. My other forefather was Akoray Khan who was outstanding among the Khattaks.
Early education
Khushal got his early education at home. Perhaps in those days the formal system of education did not exist. Therefore, the rich and prosperous people used to hire teachers to teach their children at home. His father was also economically prosperous because he was on a prominent position in Mughal army. Moreover the Mughal emperor Shah Jahan had given a lot of land to his father. Due to which he could easily afford the educational expenses of his son. Therefore, he also hired the services of some teachers to teach his son at home. We found two names of them through his poetry. One is Maulana Abdul Hakeem and the other is Awais Multani. In a poem, he praised Maulana Abdul Hakeem with the following words:
Maulana Abdul Hakeem is a physician of religious and worldly knowledge. He did respect even Hindu ascetics. Someone made objection on his action but he replied, you do not understand. Good treatment with everyone is Sirat-e-Mustaqeem (straight way or path of religion.
—Khushal Khan Khattak, source needed
Khushal was very fond of hunting and swordplay. In this regard, it seems that he has strong bent for hunting than education. As he, himself says in the following couplet:
knowledge of the world would have been mine, had I not indulged in the hobby of hunting.
Khushal's life can be divided into two important parts — during his adult life he was mostly engaged in the service of the Mughal king, and during his old age he was preoccupied with the idea of the unification of the Pashtuns.
He was an intelligent and bold person from childhood. His first involvement in war occurred when he was just 13 years old. Apart from the fact that he was a scholar, thinker, philosopher and boisterous poet he was a prince and leaders of his tribe simultaneously. His forefathers were since the 16th century officers of the Mughal Empire. After the death of his father Shahbaz Khan Khattak, Emperor Shah Jehan appointed him as the tribal chief and Mansabdar in 1641 at the age of 28 The Mughal king shah Jahan appreciated his principality. After the death of shah Jahan His Tensions created with Aurangzeb. Aurangzeb arrested Khushal . In 1658, Aurangzeb, Shah Jehan's successor, threw him away as a prisoner in the Gwalior fortress.[5] There he had as a prisoner or later and-Delhi-spent under detention in the mountains prison. When he returned, he dissociated himself from the Mughal Empire slowly and started with his resistance later. He took contact to other Pashtoon tribes and with support of his people he started a systematic resistance against the Mughals.
Family background of Khushal Khan Khattak
Khushal’s grandfather Malik Akoray Khan was a chief of his tribe but when he died his son Shahbaz Khan Khattak became the chief of the Khattaks. Shahbaz Khan Khattak was a prominent soldier in Mughal army. He was a brave man who fought many wars against Yousaf Zai tribe. This brave man is the father of Khushal. He also proved his bravery in fighting with Yusufzai and later on with Mugahl army that he got the name of swordman. Khushal was the elder son of Shahbaz Khan Khattak. Once a battle was fought between the Khattaks and the Yusufzai at this time Khushal was only thirteen (13) years old even then he joined this battle with his father. It means he was by birth a swordsman a necessary skill for a chieftain/ leader. We find the names of his ancestors and their qualities in one of Khushal’s poems:
My Father Shahbaz Khan was like Hatim in generosity, and was lionhearted and greater than Rustum in bravery. He was very honest, truthful and devoted to sharia. Though he was not literate yet he was rich in wisdom. And what will I say about grandfather Yahya Khan. May God bless him; he was just like Yusuf (the Prophet) in beauty. Even when on foot he was as tall as a man on horseback was. This was his physical structure; in bravery, he was also very great. My other forefather was Akoray Khan who was outstanding among the Khattaks.
Early education
Khushal got his early education at home. Perhaps in those days the formal system of education did not exist. Therefore, the rich and prosperous people used to hire teachers to teach their children at home. His father was also economically prosperous because he was on a prominent position in Mughal army. Moreover the Mughal emperor Shah Jahan had given a lot of land to his father. Due to which he could easily afford the educational expenses of his son. Therefore, he also hired the services of some teachers to teach his son at home. We found two names of them through his poetry. One is Maulana Abdul Hakeem and the other is Awais Multani. In a poem, he praised Maulana Abdul Hakeem with the following words:
Maulana Abdul Hakeem is a physician of religious and worldly knowledge. He did respect even Hindu ascetics. Someone made objection on his action but he replied, you do not understand. Good treatment with everyone is Sirat-e-Mustaqeem (straight way or path of religion.
—Khushal Khan Khattak, source needed
Khushal was very fond of hunting and swordplay. In this regard, it seems that he has strong bent for hunting than education. As he, himself says in the following couplet:
knowledge of the world would have been mine, had I not indulged in the hobby of hunting.