Pashtun Democratic Council
Clergy and intelligence agencies are playing dirty game on the blood of innocent Pashtun
By Zar ali khan musazai
We strongly condemn the inhuman incident of car bomb in Peshawar city in which more than 100 innocent civilian mostly women and children martyred and more than 200 seriously wounded. Pashtun Democratic Council consider it as a genocide of the Pashtun nation by the barbarian negative and anti-Pashtun forces which are bent upon to annihilate this nation but one has to understand that neither Changez khan nor Sikandar have ever succeeded to annihilate this nation. Those terrorists who are playing as agents of the conspirators who are sitting miles away from the pashtun area should try to understand that playing havoc with own nation is treachery. Today Pashtun ask the question as to who are doing this barbarism with them. The answer is simple that only and only Pakistani establishment, military, ISI and their partner militants (Terrorists) are responsible for this enmity against Pashtun. Pakistani religious clerics and religious parties are trying to hoodwink the people and international community about the real situations. In Pakistan mulla-military have formed an alliance to wipe out the pashtun. Mulla has been working for the nefarious designs of the ISI and establishment. ISI and Pakistan never ever want to see a prosperous, developed and peaceful democratic Afghanistan and for this purpose these two forces with the connivance of some hidden forces have joined hands to sabotage the development in the region. Today we hear religious parties in Pakistan asking Americans to go back to America from Afghanistan and at same time they denounce Lugar bill. American forces are sitting in more than 100 countries of the world but no where there happens any violence or opposition to American forces but here in Pakistan clergy is mobilizing people against the Americans and international community. It means that Pakistan through its clergy sees the dream to the capture Afghanistan after the departure of the Americans. All the nationalist and democratic Secular political and tribal Pashtun are being or have been assassinated by the notorious hands of the terrorists. The sole aim of self made insurgency in Pashtun region is the handi work of the intelligence agencies and it is quite foolish to believe that Americans and Indians are doing it. No one except the Pakistani intelligence agencies are responsible. This is just to befool the people and international community and divert the attention from the real players in region. Today we see that a particular religious party Jumati Islami, known as B-team of Pakistani intelligence agency ISI has been protesting Kerry Lugar bill. They both know that the bill in question is meant to develop the social sector in Pashtun areas including FATA and malakand, Swat etc. When this religious party was in government in Musharraf era then there was no hue and cry over such donations. But when Americans made their mind to spend the money on development and for the betterment of the People of Pashtun region then religious parties started hue and cry saying that now the dooms day will fall on them. This is once again a conspiracy against the pashtun and they do not love to see Pashtun be educated and prosperous. They are doing this nefarious job to keep the pashtun backward and ignorant; their sole aim is to use them against foreign forces in Afghanistan. Now international community including Americans should realize the gravity of situations and leave Pashtun be their friends. Americans do know where are the centers of terrorism? They are situated in Punjab. Then what are the hurdles which stop Americans and international community to hit the real centers of terrorism. Only fighting against Pashtun will not prove to be real solution. Unless and until the sources are targeted the problem will not be solved and this process will continue. Pashtin will be dying, American and NATO forces will be martyred in Afghanistan and the real conspirators will get dollars and lead a comfortable life. Oh, Americans and international community for God sake leave Pashtun to lead a peaceful life and go to the real places from where the terrorism originates, I mean Punjab and Islambad. Fault does not lie in Pashtun region rather it is in Islamabad. We once again condemn the attacks on innocent Pashtun and demand of international community to come behind terrorists and annihilate their nests in Punjab and befriend Pashtun which is the only and real solution if interested. We condole the death of all those Pashtun women, children and young who embraced martyrdom in suicide attacks in Peshawar and other parts of the Pashtunkhwa. The clothes of Pashtun women and children were hanging through the walls of high buildings and most of our women were made nude and naked but still Pashtun and international community both are slumbering in ignorance. We Pashtun know our enemy well and enemy is still busy making conspiracies against us.
(The Writer is Chairman Pashtun Democratic Council and can be reached at his email pashtundemocraticcouncil@gmail.com, www.musazai.blogspot.com)
Friday, October 30, 2009
Monday, October 12, 2009
Durand Line and Afghans/Pakhtoon National Unity
Durand Line and Afghans/Pakhtoon National Unity
A well- Known and reputed Afghan writer Abdul Ghafar farahi in his book: The Era of Democracy and Republic in Afghanistan; writes about Durand Line; When the people of Afghanistan came to know about the agreement of Durand Line between Ameer Abdul-Rehman Khan and the British, they turned down the said pact and strongly opposed it and those Pakhtoons/Afghans living this side of Durand Line started a war against the occupied forces until they left the sub-Continent in 1947 and he further says; they people of Afghanistan have a strong disliking for that so-called agreement of the Durand Line. When Wazirs and Masood and other Pakhtoon tribes sensed that their national identity was at stake by imperialist forces and were divided, they were greatly perturbed and immediately sent a representative to Pakhtia where he visited Sardar Gul Ahmad Khan the Governor of Pakhtia to let them know about the signing of the agreement between Abdul-Rehman Khan and the British.
The representative told the Governor that his people were not ready to recognize their division, and would keep continued their war against it and would never surrender. Sardar Gul Ahmad Khan expressed his ignorance about such an agreement and assured the representative that no such pact was ever signed. But when Pakhtoon/Afghan tribes sensed it they took up arms and initiated the armed struggle to foil the conspiracies, which led to their division.
The Durand Line had not only divided one nation but its worst impacts had suffered houses and same tribes, as it had segregated one body into many parts. When Ameer realized that his decision was not accepted to his people and were opposed to it tooth and nail, he then started helping them with weapons and pelf. Ameer called famous Pakhtoon freedom fighter mullah Pawinda Waziri and mulla Najmuddin and many more tribal chiefs to Kabul and he showed his reverence and respect to them all. Ameer Abdul Rehman Khan was a wise man.
He knew well that he was unable to defend his all areas and the entire Afghanistan could be suffered if he was reluctant to sit with the British and hand over them some areas of his country Afghanistan for administrative purpose. The region where Pakhtoons are living today which was and is still called with an infamous nameless name (NWFP) was occupied by the British in the year of 1849. When the English forces were badly routed in Kabul by Afghans under the courageous and bold leadership of wazir Muhammad Akbar Khan.
The English forces and rulers alike were disgusted and dejected as Afghan forces had left their one man Doctor Brydon alive with a purpose to go back to Jalalabad and apprise his army about their shameful and ignoble defeat at the hands of Afghans in Kabul. Sensing gravity of the situations and defeat after defeat, the British rulers of India opted to come to negotiating table with Afghans, weaken their combined force and save themselves from the further ignobility and disgrace. Henry Mortimer Durand the then foreign secretary of British India went to Kabul where he visited Ameer Abdul Rehman Khan and got him signed the pact.
The real aim of the pact was to hamper the onward advent of Russians to the warm waters of sub-continent and divide Pakhtoon nation to decrease its might so that they could not stand as a threat to their interests and challenge their authority in this important region. The Durand agreement or the Kabul convention of 1893 is briefly given as follows: whereas certain questions have arisen regarding the frontier of Afghanistan on the side of India and whereas both His Highness the Ameer and the Government of India are desirous of setting these questions by friendly understanding, and of fixing the limit of their respective sphere of influence, so that for the future there may no difference of opinion on the subject between the allied Governments, it is hereby agreed as follows:
1The eastern and southern frontier of His Highness domains from Wakhan to the Persian border shall follow the line shown on the map attached to this agreement.
2The Government of India will at no time exercise interference in the territories lying beyond this line on the side of Afghanistan, and His Highness the Ameer will at no time exercise interference in the territories laying beyond this line on the side of India.
3The British Government of India thus agrees to His Highness the Ameer retaining Asmar and the valley above it, as for as Chanak. His Highness agrees, on the other hand, that he will at no time exercise interference in Swat, Bajour, or Chitral, including the areaway or Bashgal valley. The British Government also agree to leave to His Highness the Barmal tracts as shown in detailed map already given to His Highness, who relinquishes his claim to the rest of Wazir, s country and Dawar. His Highness also relinquishes his claim to Chageh.
4The frontier line will hereafter be laid down in detail and demarcated, whenever this may be practicable and desirable, by joint British-Afghan commissioners, whose object will be to arrive by mutual understanding at a boundary which shall adhere with the greatest possible exactness to the line shown in the map attached to this agreement, having due respect to the existing local rights of the villages adjoining the frontier.
5With reference to the question of Chaman, the Ameer withdraws his objection to the new British cantonment and concedes to the British Government the rights purchased by him in Sirkai Tilerai water. At this part of the frontier the line will be drawn as follows:
From the crest of Khwaja Amran range the sha kotal, which remains in the British territory, the line will run in such a direction as to leave murgha Chaman and the Shorab spring to Afghanistan, and to pass half- way between the new Chaman fort and the Afghan outposts known locally as Lashkar Dand. The line will then pass half-way between the railway station and the hill known as the Main Buldak, and, turning southwards, will rejoin the Khwaja Amran range leaving the Gwasha post in the British territory and the road to Shorawak to the west and the south of Gwasha in Afghanistan. The British Government will not exercise any interference within half a mile of the road.
6The above articles of agreement are regarded by the Government of India and His Highness the Ameer of Afghanistan as a full and satisfactory settlement of all principles of which have arisen between them in regard to the frontier, and the Government of India and His Highness the Ameer undertake that any difference of detail, such as those which will have to be considered hereafter by the officers appointed to demarcate the boundary line, shall be settled in a friendly spirit, so as to remove for the future as for as possible all causes of doubt and misunderstanding between the two governments.
7Being fully satisfied of His Highness, goodwill to the British Government and wishing to see Afghanistan strong, the Government of India will raise no objection to the purchase and import by His Highness of munitions of war, and they will themselves grant him some help in this respect. Further, in order to make their sense of the friendly spirit in which His Highness the Ameer has entered in to these negotiations, the government of India undertake to increase by the sum of 6 lakhs of rupees a year the subsidy of 12 lakhs now granted to His Highness.
Kabul, November 12, 1893
H.M Durand
Ameer Abdul Rehman Khan
If one studies the agreement seriously he will at once realize that the agreement was signed between the British Government and His Highness Ameer Abdul Rehman Khan. The name of Pakistan has never been mentioned anywhere in the entire text of the agreement. There were still more than 50 years in the birth of Pakistan at the time of agreement. The British left the sub-continent in 1947.
All the agreements and pacts between Afghanistan and the British Government of India automatically remained revoked, because one party of the agreement is no more in India and the agreement was also not signed willingly. The Ameer was weaker and the British Government was strong enough to have exerted the pressure and brought the weaker under duress to sign the agreement. If the agreement taken to a third party it has no such complicated thing, which will turn against Pakhtoon and Afghanistan.
Just after the departure of the English from the sub-continent the parliament of Afghanistan announced revoking their all agreements with the British Government of India .So there seems no validity of the Durand line, which has segregated Pakhtoons/Afghans for the last several decades. Pakistani establishment has been struggling to befool the world, calling for mines and to fencing the line on the clever pretext of stopping the infiltration of the terrorists and insurgents to Afghanistan .
The demarcation of the line is nowhere is clear and the world should realize that the pact has never been signed with Pakistan. Gone are the days when the British forces had a threat to that side of the Durand line but today they have faced a threat from this side of the Durand line. If the British forces and Americans stationed in Kabul take a decision to take their line somewhere away from the Durand line then what will be her reaction to the decision? Pakistan establishment is bent upon to perpetuate the artificial division of the Pakhtoon on the pretext of terrorists and containment of the Taliban. If one looks he can very easily find out that the real fault does not lie on the Durand line it lies in Islamabad.
The Pakistani establishments and the Governments have never been sincere with Afghanistan, and the foreign office of Pakistan is not ready to stop its policy of interference in Afghanistan. The world should open its eyes and to see as to who are standing behind the Taliban and terrorists who are frequently crossing over to Afghanistan and destroy the peace there? And why they are being supported? What are the nefarious designs behind the entire drama? But no Government in Afghanistan could dare to bargain on heads of the Pakhtoons living this side of the Durand line and accept it as a permanent border between two countries as it is an important question concerning more than 7 crore Pakhtoons living both sides of Durand line and in the different parts of the world. Until this artificial division of one nation is finished the world in general and Asia in particular will not be able to see a prosperous dawn.
But the Pakhtoons will have to struggle in a peaceful way and aprise the world of their bad days and troubles, which the others have created for them. Now we have to wait and see what the allied forces and their countries have in their pockets for Pakhtoons, whom they had divided earlier, and the policy of hot-pursuit to hit the enemy anywhere to eliminate the menace of Taliban, terrorism, fundamentalism, and anti-Pakhtoon forces who are killing Pakhtoons and destroy the future of their posterity, which have had an institutional support somewhere away from the Durand line.
Written by
ZAR ALI KHAN MUSAZAI
Chairman Pakhtoon/Afghan Democratic Council
PESHAWAR, PAKHTOONKHWA
www.larawbar.com/pdc
www.musazai.blogspot.com
pashtundemocraticcouncil@gmail.com
A well- Known and reputed Afghan writer Abdul Ghafar farahi in his book: The Era of Democracy and Republic in Afghanistan; writes about Durand Line; When the people of Afghanistan came to know about the agreement of Durand Line between Ameer Abdul-Rehman Khan and the British, they turned down the said pact and strongly opposed it and those Pakhtoons/Afghans living this side of Durand Line started a war against the occupied forces until they left the sub-Continent in 1947 and he further says; they people of Afghanistan have a strong disliking for that so-called agreement of the Durand Line. When Wazirs and Masood and other Pakhtoon tribes sensed that their national identity was at stake by imperialist forces and were divided, they were greatly perturbed and immediately sent a representative to Pakhtia where he visited Sardar Gul Ahmad Khan the Governor of Pakhtia to let them know about the signing of the agreement between Abdul-Rehman Khan and the British.
The representative told the Governor that his people were not ready to recognize their division, and would keep continued their war against it and would never surrender. Sardar Gul Ahmad Khan expressed his ignorance about such an agreement and assured the representative that no such pact was ever signed. But when Pakhtoon/Afghan tribes sensed it they took up arms and initiated the armed struggle to foil the conspiracies, which led to their division.
The Durand Line had not only divided one nation but its worst impacts had suffered houses and same tribes, as it had segregated one body into many parts. When Ameer realized that his decision was not accepted to his people and were opposed to it tooth and nail, he then started helping them with weapons and pelf. Ameer called famous Pakhtoon freedom fighter mullah Pawinda Waziri and mulla Najmuddin and many more tribal chiefs to Kabul and he showed his reverence and respect to them all. Ameer Abdul Rehman Khan was a wise man.
He knew well that he was unable to defend his all areas and the entire Afghanistan could be suffered if he was reluctant to sit with the British and hand over them some areas of his country Afghanistan for administrative purpose. The region where Pakhtoons are living today which was and is still called with an infamous nameless name (NWFP) was occupied by the British in the year of 1849. When the English forces were badly routed in Kabul by Afghans under the courageous and bold leadership of wazir Muhammad Akbar Khan.
The English forces and rulers alike were disgusted and dejected as Afghan forces had left their one man Doctor Brydon alive with a purpose to go back to Jalalabad and apprise his army about their shameful and ignoble defeat at the hands of Afghans in Kabul. Sensing gravity of the situations and defeat after defeat, the British rulers of India opted to come to negotiating table with Afghans, weaken their combined force and save themselves from the further ignobility and disgrace. Henry Mortimer Durand the then foreign secretary of British India went to Kabul where he visited Ameer Abdul Rehman Khan and got him signed the pact.
The real aim of the pact was to hamper the onward advent of Russians to the warm waters of sub-continent and divide Pakhtoon nation to decrease its might so that they could not stand as a threat to their interests and challenge their authority in this important region. The Durand agreement or the Kabul convention of 1893 is briefly given as follows: whereas certain questions have arisen regarding the frontier of Afghanistan on the side of India and whereas both His Highness the Ameer and the Government of India are desirous of setting these questions by friendly understanding, and of fixing the limit of their respective sphere of influence, so that for the future there may no difference of opinion on the subject between the allied Governments, it is hereby agreed as follows:
1The eastern and southern frontier of His Highness domains from Wakhan to the Persian border shall follow the line shown on the map attached to this agreement.
2The Government of India will at no time exercise interference in the territories lying beyond this line on the side of Afghanistan, and His Highness the Ameer will at no time exercise interference in the territories laying beyond this line on the side of India.
3The British Government of India thus agrees to His Highness the Ameer retaining Asmar and the valley above it, as for as Chanak. His Highness agrees, on the other hand, that he will at no time exercise interference in Swat, Bajour, or Chitral, including the areaway or Bashgal valley. The British Government also agree to leave to His Highness the Barmal tracts as shown in detailed map already given to His Highness, who relinquishes his claim to the rest of Wazir, s country and Dawar. His Highness also relinquishes his claim to Chageh.
4The frontier line will hereafter be laid down in detail and demarcated, whenever this may be practicable and desirable, by joint British-Afghan commissioners, whose object will be to arrive by mutual understanding at a boundary which shall adhere with the greatest possible exactness to the line shown in the map attached to this agreement, having due respect to the existing local rights of the villages adjoining the frontier.
5With reference to the question of Chaman, the Ameer withdraws his objection to the new British cantonment and concedes to the British Government the rights purchased by him in Sirkai Tilerai water. At this part of the frontier the line will be drawn as follows:
From the crest of Khwaja Amran range the sha kotal, which remains in the British territory, the line will run in such a direction as to leave murgha Chaman and the Shorab spring to Afghanistan, and to pass half- way between the new Chaman fort and the Afghan outposts known locally as Lashkar Dand. The line will then pass half-way between the railway station and the hill known as the Main Buldak, and, turning southwards, will rejoin the Khwaja Amran range leaving the Gwasha post in the British territory and the road to Shorawak to the west and the south of Gwasha in Afghanistan. The British Government will not exercise any interference within half a mile of the road.
6The above articles of agreement are regarded by the Government of India and His Highness the Ameer of Afghanistan as a full and satisfactory settlement of all principles of which have arisen between them in regard to the frontier, and the Government of India and His Highness the Ameer undertake that any difference of detail, such as those which will have to be considered hereafter by the officers appointed to demarcate the boundary line, shall be settled in a friendly spirit, so as to remove for the future as for as possible all causes of doubt and misunderstanding between the two governments.
7Being fully satisfied of His Highness, goodwill to the British Government and wishing to see Afghanistan strong, the Government of India will raise no objection to the purchase and import by His Highness of munitions of war, and they will themselves grant him some help in this respect. Further, in order to make their sense of the friendly spirit in which His Highness the Ameer has entered in to these negotiations, the government of India undertake to increase by the sum of 6 lakhs of rupees a year the subsidy of 12 lakhs now granted to His Highness.
Kabul, November 12, 1893
H.M Durand
Ameer Abdul Rehman Khan
If one studies the agreement seriously he will at once realize that the agreement was signed between the British Government and His Highness Ameer Abdul Rehman Khan. The name of Pakistan has never been mentioned anywhere in the entire text of the agreement. There were still more than 50 years in the birth of Pakistan at the time of agreement. The British left the sub-continent in 1947.
All the agreements and pacts between Afghanistan and the British Government of India automatically remained revoked, because one party of the agreement is no more in India and the agreement was also not signed willingly. The Ameer was weaker and the British Government was strong enough to have exerted the pressure and brought the weaker under duress to sign the agreement. If the agreement taken to a third party it has no such complicated thing, which will turn against Pakhtoon and Afghanistan.
Just after the departure of the English from the sub-continent the parliament of Afghanistan announced revoking their all agreements with the British Government of India .So there seems no validity of the Durand line, which has segregated Pakhtoons/Afghans for the last several decades. Pakistani establishment has been struggling to befool the world, calling for mines and to fencing the line on the clever pretext of stopping the infiltration of the terrorists and insurgents to Afghanistan .
The demarcation of the line is nowhere is clear and the world should realize that the pact has never been signed with Pakistan. Gone are the days when the British forces had a threat to that side of the Durand line but today they have faced a threat from this side of the Durand line. If the British forces and Americans stationed in Kabul take a decision to take their line somewhere away from the Durand line then what will be her reaction to the decision? Pakistan establishment is bent upon to perpetuate the artificial division of the Pakhtoon on the pretext of terrorists and containment of the Taliban. If one looks he can very easily find out that the real fault does not lie on the Durand line it lies in Islamabad.
The Pakistani establishments and the Governments have never been sincere with Afghanistan, and the foreign office of Pakistan is not ready to stop its policy of interference in Afghanistan. The world should open its eyes and to see as to who are standing behind the Taliban and terrorists who are frequently crossing over to Afghanistan and destroy the peace there? And why they are being supported? What are the nefarious designs behind the entire drama? But no Government in Afghanistan could dare to bargain on heads of the Pakhtoons living this side of the Durand line and accept it as a permanent border between two countries as it is an important question concerning more than 7 crore Pakhtoons living both sides of Durand line and in the different parts of the world. Until this artificial division of one nation is finished the world in general and Asia in particular will not be able to see a prosperous dawn.
But the Pakhtoons will have to struggle in a peaceful way and aprise the world of their bad days and troubles, which the others have created for them. Now we have to wait and see what the allied forces and their countries have in their pockets for Pakhtoons, whom they had divided earlier, and the policy of hot-pursuit to hit the enemy anywhere to eliminate the menace of Taliban, terrorism, fundamentalism, and anti-Pakhtoon forces who are killing Pakhtoons and destroy the future of their posterity, which have had an institutional support somewhere away from the Durand line.
Written by
ZAR ALI KHAN MUSAZAI
Chairman Pakhtoon/Afghan Democratic Council
PESHAWAR, PAKHTOONKHWA
www.larawbar.com/pdc
www.musazai.blogspot.com
pashtundemocraticcouncil@gmail.com
Monday, October 5, 2009
Amir Hamza Khan , the Poet of Ghazal
Amir Hamza Khan , the Poet of Ghazal
By Zar Ali Khan Musazai
Amir Hamza Khan Shinwari was born in the village of Landi Kotal , Khyber in 1907. But he spent the more part of his life in Peshawar.It is said that in winter he lived in a small home situated inside of Aasia gate while in summer he lived in his own native village situated in the west of Peshawar in mountains near Durand line,Landikotal. The weather is commonly pleasant there and one can spend his time without having electricity fan. Hamza Baba was not a lonely person and he was always surrounded by his will-wishers, friends and disciples where ever he was. He was having a sound health and mind while he was hearing little loud and his eye sight was also very good and as for as his memory concerned was wonderful. Hamza baba remembered his all poetry and besides he had memorized the poetry of other poets belonging to other languages. He used to recite his poems in Urdu language but on the advice of his Pir Abdul Sattar shah Bacha he started his poems in his own mother language Pashto. He was an encyclopedia of Pashto literature. His services for Pashto language and literature are innumerable. He is known as Baba-e- Pashto Ghazal. As he says:
Sta pa Anango ki a Hamza da weeno sra de
Ta shway da Pukhto Ghazal zwan ao za de Baba kram
Translation:
(The color in your cheeks is the color of the blood of Hamza)
(0, Pashto Ghazal, you are grown up but Hamza became old)
Hamza baba was a student in Islamis Collegiate School but due to his family reasons he could not continue his higher education and left education in mid way while his love for Urdu poetry also diminished and gave his full fledged attention to his own language Pashto. After leaving his School he was soon married and employed in the office of Political Agent in Landi Kotal. Soon he left his job there and went to Bombay to try his luck there. Bombay was then a sort of Hollywood of sub- continent. Although this tour of Bombay proved to be a misadventure but Baba did not lose heart and the year of 1920 he succeeded in getting the role in a film. In 1941 he was called upon by Rafique Ghaznavi to write script, songs and dialogue for the Pashto film Laila Majnoon. Hamza baba was deeply trenched in mysticism and about his this experience he says: I stepped into the land of wonders in 1930. I was not consciously inclined that way before and it would be more true to say that I have not come here of my own but was simply dragged to it. Hamza baba took formal allegiance, in Chistia order , at the hands of his Pir Sayyed Abdul Sattar Shah commonly known as Sattar shah Bacha in Dabgari Peshawar.In 1937 a Pashto literary society called Bazm-e- Adab was founded by baba. Syed Rahat Zakheli was elected as its President while Hamza baba was elected as a vice-presidentand. Bacha Gul Niazi as its general secretary. Later on Hamza baba was made its president and he started looking after of this society. In the year 1950, this society was merged into a larger society called Olasi Adabi Jirga. The moving spirit behind this August Jirga was Sanobar Hussain Kakaji with Hamza Shinwari and Dost Mohammad Kamil as its vice-president and general secretary. Its membership consisted of Qalandar Momand, Ajmal Khattak, Mir Mehdi Shah, Wali Mohammad Toofan, Fazle Haq Shaida, Saifur Rehman Salim, Afzal Bangash, Latif Wahmi, Hussain Khan Soz, Ayub Sabir, Farigh Bokhari, Raza Hamdani, Qamar Rahi and a number of others. Apart from promoting poetry this Jirga also paid equal attention to the promotion of Pashto prose. For poetry as well as prose, it started holding regular sessions at the Balakhana of Kamil sab in Peshawar's famous Khyber Bazar.
Hamza baba had a great love for his own language Pashto and says:
The enemys say that Pashto is a language of hell
I will go to heaven with this language.
About his own land in India he writes:
I feel the taste of Pakhtoonkhwa in India,
when I come across an Afghan there
this shows his love for his mother land Pashtunkhwa.
In 1962 Hamza Baba published his first major work on Philosophy called Zhwand and in 1970 he published the accounts of his pilgrimage to Makka with his well known verse.
Hamza safar ka da Hijaz no hom
Za da Pukhtoon da Qafillo sara zam
Translation:
Even on my journey to Hijaz Hamza,
I go with caravans of the Pakhtoon
In 1970 he published the memoir of his Sheikh Syed Abdus Sattar Shah.
Important works of Hamza Baba
Poetry: Da zarrah aawaz, Ghazawooney, Baheer, Parey wooney, Saprlaey pa aaina key, Yoon, Szuand au yoon, Salgai and Naawey chapey (A travelogue).
Prose: Da Hijaz palour, (A travelogue in Pushto), Szuawer fikraunah, (Critical essays) Szuand, Wajood shahood, (Philosophical essays in Urdu), Insaan aur khuda (Urdu), Tajjliyat-i-Mohammadia (Pushto) and Insanee anaa au pooha (Pusht
By Zar Ali Khan Musazai
Amir Hamza Khan Shinwari was born in the village of Landi Kotal , Khyber in 1907. But he spent the more part of his life in Peshawar.It is said that in winter he lived in a small home situated inside of Aasia gate while in summer he lived in his own native village situated in the west of Peshawar in mountains near Durand line,Landikotal. The weather is commonly pleasant there and one can spend his time without having electricity fan. Hamza Baba was not a lonely person and he was always surrounded by his will-wishers, friends and disciples where ever he was. He was having a sound health and mind while he was hearing little loud and his eye sight was also very good and as for as his memory concerned was wonderful. Hamza baba remembered his all poetry and besides he had memorized the poetry of other poets belonging to other languages. He used to recite his poems in Urdu language but on the advice of his Pir Abdul Sattar shah Bacha he started his poems in his own mother language Pashto. He was an encyclopedia of Pashto literature. His services for Pashto language and literature are innumerable. He is known as Baba-e- Pashto Ghazal. As he says:
Sta pa Anango ki a Hamza da weeno sra de
Ta shway da Pukhto Ghazal zwan ao za de Baba kram
Translation:
(The color in your cheeks is the color of the blood of Hamza)
(0, Pashto Ghazal, you are grown up but Hamza became old)
Hamza baba was a student in Islamis Collegiate School but due to his family reasons he could not continue his higher education and left education in mid way while his love for Urdu poetry also diminished and gave his full fledged attention to his own language Pashto. After leaving his School he was soon married and employed in the office of Political Agent in Landi Kotal. Soon he left his job there and went to Bombay to try his luck there. Bombay was then a sort of Hollywood of sub- continent. Although this tour of Bombay proved to be a misadventure but Baba did not lose heart and the year of 1920 he succeeded in getting the role in a film. In 1941 he was called upon by Rafique Ghaznavi to write script, songs and dialogue for the Pashto film Laila Majnoon. Hamza baba was deeply trenched in mysticism and about his this experience he says: I stepped into the land of wonders in 1930. I was not consciously inclined that way before and it would be more true to say that I have not come here of my own but was simply dragged to it. Hamza baba took formal allegiance, in Chistia order , at the hands of his Pir Sayyed Abdul Sattar Shah commonly known as Sattar shah Bacha in Dabgari Peshawar.In 1937 a Pashto literary society called Bazm-e- Adab was founded by baba. Syed Rahat Zakheli was elected as its President while Hamza baba was elected as a vice-presidentand. Bacha Gul Niazi as its general secretary. Later on Hamza baba was made its president and he started looking after of this society. In the year 1950, this society was merged into a larger society called Olasi Adabi Jirga. The moving spirit behind this August Jirga was Sanobar Hussain Kakaji with Hamza Shinwari and Dost Mohammad Kamil as its vice-president and general secretary. Its membership consisted of Qalandar Momand, Ajmal Khattak, Mir Mehdi Shah, Wali Mohammad Toofan, Fazle Haq Shaida, Saifur Rehman Salim, Afzal Bangash, Latif Wahmi, Hussain Khan Soz, Ayub Sabir, Farigh Bokhari, Raza Hamdani, Qamar Rahi and a number of others. Apart from promoting poetry this Jirga also paid equal attention to the promotion of Pashto prose. For poetry as well as prose, it started holding regular sessions at the Balakhana of Kamil sab in Peshawar's famous Khyber Bazar.
Hamza baba had a great love for his own language Pashto and says:
The enemys say that Pashto is a language of hell
I will go to heaven with this language.
About his own land in India he writes:
I feel the taste of Pakhtoonkhwa in India,
when I come across an Afghan there
this shows his love for his mother land Pashtunkhwa.
In 1962 Hamza Baba published his first major work on Philosophy called Zhwand and in 1970 he published the accounts of his pilgrimage to Makka with his well known verse.
Hamza safar ka da Hijaz no hom
Za da Pukhtoon da Qafillo sara zam
Translation:
Even on my journey to Hijaz Hamza,
I go with caravans of the Pakhtoon
In 1970 he published the memoir of his Sheikh Syed Abdus Sattar Shah.
Important works of Hamza Baba
Poetry: Da zarrah aawaz, Ghazawooney, Baheer, Parey wooney, Saprlaey pa aaina key, Yoon, Szuand au yoon, Salgai and Naawey chapey (A travelogue).
Prose: Da Hijaz palour, (A travelogue in Pushto), Szuawer fikraunah, (Critical essays) Szuand, Wajood shahood, (Philosophical essays in Urdu), Insaan aur khuda (Urdu), Tajjliyat-i-Mohammadia (Pushto) and Insanee anaa au pooha (Pusht
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