Just another WordPress.com site

Archive for the ‘Afghanistan’ Category


The Red Wrath on Ask David

The Red Wrath The Red Wrath The Red Wrath

“We still lack the air force which is the back-bone of an army” says Afghanistan’s Politician Jamil Karzai

Jamil Karzai – Politician and Parliamentarian of Afghanistan

“A growing voice of Afghan’s Youth and Democracy, who has set his mark in the young & religiously cultural rooted society of Afghanistan in this new era of politics and progress.”


Honorable Mr. Jamil Karzai, ‘The Oslo Times’ welcomes you to an exclusive interview with its Chief Editor and Editorial Board panel. It is indeed a privilege to be with you and exchange views with you on a range of important national & regional issues…

TOT: After 2014 the Coalition Army will leave Afghanistan. This means that the Afghan Army will have to take charge of national security. Do you think that Afghan security forces are capable and efficient enough to handle the growing threats and challenges within the country and outside its borders that make Afghanistan more vulnerable?

Jamil Karzai: First of all thanks for having me here and it’s my pleasure. Coming back to your key question, Afghanistan has been at war for more than three decades, during which, we suffered a lot and all of our institutions and infrastructures were destroyed. One of the key institutions was our “Army”.

During the 1970s and 1980s, Afghanistan had one of the strongest army personnel in the region. This was deemed to be a sort of threat against our neighboring countries, particularly Pakistan with whom we have a border dispute for more than 100 years.

Thus, one of our neigbouring country’s policy was, by any means, to reduce the overwhelmingly strength of our Army, This, together with the arrival of Mujahidin (Western and Pakistani backed groups) and the first Islamic state during 1990s, resulted in the substitution of a well-trained and disciplined army with guerrilla militias, who were mainly trained by the intelligence services of Pakistan.

After 9/11 and during the interim and transitional administrations, we had to start everything from scratch. For me, this was the source of problem. During this period, only a handful of former Soviet-trained army personnel were recruited to the Afghan National Army, the rest were told to go home. Now, after spending billions of Donors’ dollars, still we have not been capable of forming a strong army that could respond to any threats posed by the insurgents or neighboring countries. The Afghan government, along with its international partners, has put huge efforts in forming the new army, rather than re-forming the cadres that we already had.

During the past 11 years, though billions of dollars are spent, the outcome is not acceptable to our people. The process of training is very slow, the equipment is not satisfactory, we still lack the air force which is the back-bone of an army. More than that, the penetration of Anti-Governmental Elements in the army is high.

Therefore, considering all these challenges, one can simply conclude that after the withdrawal of the coalition forces from Afghanistan in 2014, the Afghan Army will undoubtedly, face so many challenges, particularly when the insurgents have sanctuaries on the other side of border with Pakistan, and they enjoy the full support and facilitation of the Pakistani army and related intelligence services.

I do not underestimate the high moral of our brave army personnel. Through history, they have shown their bravery to the Afghans, but practically, there still is a long way to go. Parallel to that, the Afghan National Police has suffered the most during the fight against terrorism, and now needs to be more focused on maintaining law and order, rather than fighting against the insurgents which is unprecedented in other countries with a similar situation to Afghanistan.


TOT: How will you define the role played by the media in Afghanistan? Is the role negative or positive? Give reasons…

Jamil Karzai: One can claim that of the biggest achievement of the Afghan Government since 9/11 is the freedom of speech and freedom of the media.

During the past decade, Afghan media played an important role of awareness and access to information and there has been a significant development in this field. Changing of analog to digital technology is a good example of these developments.

Now coming to your question that whether the media plays a positive or negative role in Afghanistan; there is no doubt that media played a positive role in Afghanistan, though there are several radios/TVs and publications that are run by some people who either represent a particular ethnicity or belong to some of the past war factions and, who in the eyes of many Afghans, are notorious and unpopular.

In particular, these people receive funds from foreign countries which in several cases are not transparent. That‘s one of the concerns Afghans have.

Cultural wise, there is also a dominance and monopoly of foreign media products in Afghanistan, specially the neighboring countries. I feel relying too much on foreign countries’ products will not only kill the sense of creativity among the Afghan media owners, but also avails an indirect, but massive opportunity for interference in our culture.

We need to be more aware of that, and we need to reduce the importing of foreign media products to Afghanistan, and instead, use this opportunity for our own initiatives.

On the other hand, the government needs to draft some clear policies towards the Media, particularly those which are funded from abroad and to make them more transparent.

TOT: Since the start of the American War on Terror in Afghanistan, the nation suffers from serious violations of human rights, which undermine its position and progress on the international platform. How do you look into such a situation?

Jamil Karzai: Well, I think it’s a very important question. Since the Start of the coalition war in Afghanistan, the Anti Governmental Elements, the international military forces,particulary the coalition forces, the Warlords within the Afghan government structures ( in different capacity) were all responsible and accused of serious violations of human rights in Afghanistan. The night raids and bombardments, arbitrary house arrests and searchers that were carried out by the international military forces in Afghanistan are unforgettable and unforgivable by the people of Afghanistan.

There have been some serious violation of human rights and a breach of international humanitarian law (IHL). When the major violators are the international forces, how can one say that this will undermine Afghanistan’s position and progress on the international platform?

Yes, I also believe that the Afghan government is equally responsible for the current dire human rights situation in the country. The warlords enjoy full power and impunity in the Afghan government. Most of the human rights violators are among the top officials of the current government. So in Afghan public eyes, both the Afghan government and the international community are accountable.

The most recent and up to date examples of human right violation is being committed through the Afghan Local Police (ALP)  that consists of former war lords and criminal commanders who are unpopular in their areas. This was initiated by and is being funded by the US forces in the Afghanistan, which has now become a big threat to the local communities in Afghanistan.


TOT: There has been talk of making peace through the peace commission in Afghanistan, to allow the dialogue process between the opposing parties /groups, , and by encouraging mutual partnerships of cooperation between the various factions of the Afghan politics and society to bring stability to our country.

How will you define the peace commission’s role in Afghan society in terms of promoting real peace and how will you rate its success so far in this regard?

Jamil Karzai: It’s always good to see talks and diplomacy going on parallel to military action.
But the important question would be how honest the Afghan leadership is to bring peace and stability to the area.
Since the establishment of APRP commission, there has been little done on the ground.

In my view there should have been several approaches in the process of peace and reintegration:

1.    Top-down approach: The Afghan government needs to open talks and dialogue with the leadership of all insurgent groups.  Once they agreed, the middle and low level of insurgents’ commanders will, undoubtedly, put down their weapons and join the process.

2.  Talks on the regional bases: The Afghan government needs to talk with its allies and international partners to pressure Pakistan to stop supporting and funding the insurgents and make them to talk with the Afghan government.

3.    Public should not be kept in dark: The people of Afghanistan are interested to see the transparency in this process. I think we do have the right to know who is talking with whom? Where? And on what conditions and bases? The Secret talks will lead us to nowhere.

The current APRT commission has failed to deliver its promises and has been unsuccessful. Maybe it’s time to revise all components of this commission and bring on board those who have a ‘WILL’ for peace. As the former late president of Afghanistan, Shahid Dr. Najibullah once said: “Love and support for peace are not enough, one must struggle for achieving it.” So, as long as there is no struggle for achieving it, forming the commissions will not be a remedy for the pain.


TOT: How will you define the level of progress made by the civil society in Afghanistan?

Jamil Karzai: The civil societies in Afghanistan are on the right track. They have been very useful to pressure the Afghan government or to bring many matters to the attention of the government.

Meanwhile, the civil societies were given good representation role in many international conferences on Afghanistan to discuss the current affairs in Afghanistan, particularly the status of civil societies.

That is a green light, but there is more that needs to be done. First for the civil societies to be more harmonized and coordinated among themselves and for the government, to fully support them in their activities.


TOT: What is your stand on the strategic cooperation agreement signed with USA? Many people view this strategic agreement as a negative development which, as they say, seeks to keep the people away from the control of the national government.

Jamil Karzai: Well honestly, let’s look into this matter from two different angles. First pre and than post 9/11: this country was the hub of all national and international terrorists. We were disconnected from the rest of the world. All the national infrastructures were destroyed.

Our neighboring country, Pakistan was deeming Afghanistan as their fifth province. The Durand line and other borders were out of control. Afghanistan was going through many economic and unemployment crisis. And we were the FORGOTTEN NATION.

After the 9/11 everything changed. We regained our lost identity. Now during the past decade there have been some significant developments in various walks of life in Afghanistan which cannot be ignored. Yes I do agree that we could have done a lot, but still a tremendous change in comparison to the 1990s. From my current view, we do need to support our long strategic agreement not only with the United States, but also other regional powers. We are still suffering from terrorism.

There are still threats for the territorial integrity of Afghanistan. Thus, we do support such agreements only if it’s based on the mutual interests of two states. We want a long term support for our security institutions. We need especially to back up them with providing training and equipments.

On the other hand, our borders need to be fortified from any neighboring ill-intentions against the sovereignty our country.
Additionally, the Afghan government needs to consider the balance within its relations with regional powers. In other words, getting close to US shall not end with distancing ourselves from Russia, China and others…


TOT: The relations between Afghanistan and Pakistan have always remained thawed and with recent shelling reportedly being done by the Pakistan Army against extremist groups in response to the growing cross border threats, it has now become a new bone of contention between the two states. So how do you look into the future of the relations between the two countries and what would be the consequences if these proxy challenges continued between the two?

Jamil Karzai: Afghanistan and Pakistan have never enjoyed good relations ships throughout the history. Since the establishment of Pakistan in 1947, when Afghanistan cast its vote against the creation of Pakistan at UN assembly, none of the Afghan regimes (with the exception of the Taliban Regime) enjoyed good ties with Pakistan. Our animosity even goes beyond that. Afghans never recognizes the Durand Line which separates two States.

Because it’s based on the policy of “Divide and Rule” inherited from the British emperors. Pakistan has always wanted to have a puppet regime in Afghanistan. The current issue of border shelling is not a new phenomenon. There were several failed attempts of forwarding the border lines in our southern and south eastern regions. By doing so, Pakistan has two ill-intensions:

1.    By shelling toward the Afghan soil, the Pakistani Army and ISI want to clear the area for their backed-up terrorist groups in Afghan soil, as there is a huge pressure on Pakistan by the international community to take action against the insurgents in Pakistan, including the Haqqani Network.

2.    They want to put pressure on the Afghan government to give them an upper hand in talks with the Taliban who already enjoy immunity in Pakistan. The Afghan government won’t do that.

3.    The consequences of this breach will have dire results. Afghan nation is united in defence of their land with the cost of their blood. We have shown a unique patience regarding this matter so far. We still believe in diplomacy and trust our diplomatic machinery to engage Pakistan into a dialogue about this, or else the people will stand and take the matters in their own hands.

We believe in peaceful neighborhood and always want to have good ties with our neighboring countries. If not so, then we also ask for a reciprocal act. If they continue their interference, we will do the same. We have a proud nation and we know how give the intruders a historical lesson.


TOT: Recently; there have been reports on the mistreatment of US soldiers in Daud Hospital and of human rights abuse incidents which took place in several hospitals, due to the corruption which exists in Afghanistan, which even now the foreign signatories to Afghanistan are worried about.

What do you have to say on this?  Has the government taken significant steps to control this mess which has made the Afghan nation more vulnerable and unstable?

Jamil Karzai: There is no doubt that the corruption in different Afghan institutions is at  its peak and the international community, particularly the PRT, military contractors, are equally responsible.

The Shahid Sardar Daud Military hospital is one of the best hospitals Afghanistan has.
For the first time, I did hear about this scandal from media. Honestly I don’t know about the details of  this “Million Dollars” allegation, but one thing I can confirm is that the patients have always been treated properly and based on the resources the hospital has.

I may not agree with the allegation that some of the patients were starving to death and there was no food for them. Or they have to buy the food and other stuff needed. But I am happy that there is a commission looking at this allegation, particularly if the previous management of the hospital was involved in corruption or money embezzlement.

Meanwhile, the US congress is also interested in this issue and willing to investigate further. So let’s wait for the   outputs and findings of these commissions.


TOT: How will you define the role played by Iran in Afghanistan as the former is an important and one of the most active countries at large in Afghanistan?

Jamil Karzai: I would not see a much different approach of Iran in comparison to Pakistan. We see both states in one eye. But with a little difference that Iran is naturally not happy with the presence of US in Afghanistan and see it a big threat. The Afghan government raised its concern several times that Iran is fighting a proxy war in Afghanistan by supporting and equipping the insurgents.

In many occasions, the weapons confiscated from the insurgents in Afghanistan, had the Iranian Mark. On the other hand, Iran wants to support some of the Shia-belonged political parties and make a disturbance for the Afghan government whenever needed. On the other hand, the forceful expulsion of Afghan refugees from Iran, the ban on their children’s education, and mistreatment, are all the bitter truth that will definitely affect the relations between the two nations.

TOT: There were recent intelligence reports that claimed Iran is supporting and financing extremism in the country specifically the Taliban and its leaders. Even the local media is reportedly being brought under a greater influence of Iran. Please, your comments on this, and explain your own point of view?

Jamil Karzai: I have no doubt about it and have tried to explain it in the earlier question.


TOT: How you will rate the progress of the current ruling by the Government of Afghanistan in terms of welfare and development of the country and society? What are the steps that have been taken so far for the development of the judicial and civilian administrative systems in the country?

Jamil Karzai: It will not be fair if we say there hasn’t been any progress in term of welfare and development in the country. We have hundreds of schools, clinics, and other welfare institutions build. Thousand Kms of road has been asphalted.

Free access to health and education has been promoted throughout the country. The foreign investments have been increased and thousand of employment opportunities have been created. But despite that, we could do a lot and achieve a lot.

The volatility of security situation in different parts of the county affected the local communities to have full access to the basic facilities of life. On the other hand, the deterioration of security situation limited the Afghan administration to deliver its services to the remote parts of the country.

In the civil administration section, there have been lots of challenges. No doubt that there have been lots of positives changes and developments seen. The civil service and reform commission has tried to make all the civil administrative recruitments more transparent, based on merit and open competition, but still the nepotism and recommendations of well connected powers, have a significant role in recruitment process.

On the other hand, corruption within the civilian body of the government hampers all the efforts made to reform the administration. So gradually, people’s hope for a transparent administration was fading away.

The judicial section is one of the most corrupted pillars of the Afghan state. To the extent that most of the people have no tendency to take their case to the Afghan courts, rather they prefer to settle any dispute through local mechanism and Elders’ Shura. In some parts of the country, the Taliban courts are functional and much speedier than the official courts.

People living under the Taliban governed areas believe that in Afghan courts, justice delayed is justice denied, while in Taliban courts not only justice is not denied , but also not delayed.

Despite all these challenges, the afghan government has struggled to fight with the corruption first and trial some of the judges who took bribes during their duty. On other hand, there were many training activities for the judges to upgrade their capacity. I think there is a strong need for a massive reform in our judicial system.

Read more on: http://www.theoslotimes.com/index.php?option=com_content&view=article&id=6540:qaa-qwe-still-lack-the-air-force-which-is-the-back-bone-of-an-armyq-says-afghanistans-politician-jamil-karzai&catid=168:ex-interviews&Itemid=714

My words and my answer to those who hate me

I am a brave person with a power of confidence and knowledge who have always accepted risk in his life and I have enjoyed standing against extremism. Do what you want to do, do whatever you can do. I am a lion whose nature is to die like a soldier and live like a leader.

Afghanistan-India relationship

The dust of Mi’s hovers around the deserted Kabul airport when the clouds of terror are looming over with a pale shine of smile which came as Laden dived his soul into the deep blue sea. Here comes the expected & most awaited regional dignitary equally important as the invaded partner of Obama administration struggles to find solution to future power vacuum after its withdrawal from the breeze of opium.

The visit to Afghanistan by Manmohan Singh was his first visit since 2005. He is the first Indian PM to be speaking in the Afghan parliament as no other neighbor countries have done before.
Mr. Singh’s visit to Afghanistan comes just over a week after Al-Qaeda leader Osama bin Laden was killed by US navy seals in Pakistan. Both Mr. Singh and Mr. Karzai feel that their opinion about Pakistan harboring militant groups was right as bin Laden was discovered there. Even though the visit had been planned before the operation, as Pakistan’s reputation is damaged, India may use this opportunity to tie a closer relationship with Afghanistan as both countries share the same concern over the troubled neighbor with its terrorist network groups operating. In his speech, the Indian PM told that “the Afghan MPs should be left to make decisions about their country’s future without outside interference.”
The two leaders also had discussions about the regional stability, counter terrorism and the India-Afghanistan strategic partnership that is also built on the shared conflict they have with Pakistan. Mr. Singh said; “We wish to see a peaceful, stable, democratic, pluralistic Afghanistan. We strongly support Afghan people’s quest for peace and reconciliation, and India supports firmly the unity, integrity and prosperity of Afghanistan.” Both countries did also issue a Declaration of Strategic Partnership and made sure to send out a message that India, unlike the US will stick around and several other support such as financial aid.

Financial aid and partnership
Mr. Singh promised $500m in aid to Afghanistan, which comes besides $1.5bn already promised. The money will be spent on various projects and initiatives such as agriculture, schools, roads, social sector, capacity building and other infrastructure projects. India is also building the new parliament in Kabul – at a cost of $19m.

1. India shows effort to rebuild Afghanistan as a stabile Afghanistan is good for them. Pakistan on the other hand feels uncomfortable with much Indian influence in the region, especially in Afghanistan as there is a power struggle going on.
2. Pakistan is rooted in the Afghan society by language, tradition, cast, and ideology. Without the Pakistani cooperation and coordination, peace can’t and never will be implanted in Afghanistan. This doesn’t mean that Afghanistan should choose their friends and supporters based on the Pakistani opinion as Afghanistan has the ultimate right to choose who they want to cooperate about strategic relations in the region with as they have their own sovereignty and rich history. The Afghans has never been occupied by other nations and has always shown strong resilience such as when they broke the legs of the Soviet Union and defeated the British several times in history.
3. India needs Afghanistan, no doubt about that. India with its many problems such as poverty, environmental problems as pollution of water and air, low wages and unemployment among youth, India is seen as a rising superpower with its economy. And what India needs is Afghanistan’s natural gas reserves and precious minerals. Historically, Afghanistan has been an important country because of its connection with the Silk Road and the geopolitical territory as it is bordering to 7 countries.
4. There is a power struggle going on in the region and the countries are competing over capitalism. Afghanistan’s diplomacy is not too strong but it is not that weak either. They want to maintain a balance between Pakistan and India as well as keeping a good relationship with India without outside interference.
5. The peace and reconciliation council (jirga) is necessary in today’s Afghanistan and a good step between the government and the Taliban function. But because the Taliban is in deep connection with Pakistan, the council will not be successful in its work for peace without the help of Pakistan.
6. As the Indian PM came on a visit to Afghanistan to tighten the relationship and partnership, the Pakistani President Mr. Zardari has chosen to pay a visit to China to strengthen the Pakistan-China relation and perhaps speak about some nuclear deal just to give US something to think about.

Since the fall of Taliban Afghanistan has remained a center of diplomacy & external affairs which are so important to the nations concerned that even a small hic can draw lines on political minds.
The strategic partnership proposed between the two nations must involve a serious public participation which should consider the communal & social values of the affected.
If India needs to safeguards his interests in Afghanistan then he should work on more ground realities through both political & investment channels.
Here are the following points which India should consider if he wants to play an important role in the building of Afghan nation.

1. India can send or post few units of his armed forces in order to fill the power vacuum there.
2. Provide training to the newly formed Afghan forces & police.
3. Encourage Indian corporates to set up shops there
4. Establish media network & partnership between both media & press outlets
5. Introduce free trade zone or area between the two countries for the tradable products.
6. Introduce educational framework to support & encourage Afghan children & society.
7. Encourage Afghan government to open more trade routes in order to make Afghanistan a better transit point & center for the South Asian countries to form a better trade network in the region ultimately benefiting Afghanistan as the trading administrator for the region.
With the increase in cooperation between the two the day is not far when these historically connected blood lines of people will again take shape to form a better future where there is only peace, harmony & prosperity will prevail & exist with no feeling of war & terrorism.

Who was Osama bin Laden, the controversial figure of our century

With the fall of Hitler, the world took a CY of relief believing that now no one would rise against the humanity, but God has created this world for both the devil & the humans. The evil spirit too lives here & is present in every corner of the world. When one evil dies the other with new philosophy took his place in a more dramatic & distinguished manner. After the holocaust of world war II no one had thought at that time that the new definition of terrorism will take birth in the troubled lands of the world earlier the Jews were running away from the threat of Christian fundamentalists & now in the whole new nuclear era they will be facing the new form of orthodoxies from the Arab world with their multifaceted leader named Osama Bin Laden who though started his life as an innocent being but inspired from the self negative mind he gave birth to the neo think tanks which are lethal & loyal whose dimensions are based on the falsification of the facts which not only spread like a wild fire through the minds & hearts of  illiterates & poverty driven hinterlands but also changed the dimensions of the war doctrines. The journey of this versatile personality from missionary scholar to a most dreaded terrorist mind of the world was full of strategic difficulties just like the one faced in the political corners of the world.

His drive from preaching to terrorizing the world is as simple as the man himself but with the hidden cruelty in mind. It is said in every religion of the world that if your mind & hearts are cruel & you portray yourself as a great leader for masses then the fate of your hidden truth will be revealed some day & the spirit will find no shelter of peace in the world.

The rumor of Osama being a CIA agent who worked to collapsed Soviet regime circulating the human circles is as false as the rumor itself. But the coincidence is that the creation and popularity rose at the same time when two though never worked together have helped and nourished the Afghan militias and war lords to fight against the Soviet invasion. But after the Soviets ouster from Pashtun heartland, the game now changed into the one of the biggest great war gambles of the 21st Century which if tasted success may had changed the map of the world. The start of this century was welcomed by the bang of the biggest terrorist attacks which have shaped the political economics for the generations to come. The great game of hide & seek started between western powers and the terrorists organizations which as the face has Osama bin Laden on their side as the leader saw many twists & turns just the great caves of Tora Bora where rumors are believed like a valid source of information for planning an escape. But with the intelligence advance their security research the money pondered on the ever hungry pockets of terror fund which have given boost to their activities across the globe. The effect of their terror driven is such that even people from well qualified background started to join & the armed forces were begging for their vacancies to be filled in many countries due to the fear of relocation to the war zone where the souls of all energies will fight for their survivals making the aim of which donkey wins the battle and call the ruler of the world.

The news of Osama Bin Laden’s death spread like wildfire as the United States Special operations forces tracked him down in a compound in Abbottabad Pakistan and killed him on May 2, 2011 by gunshot to his head and chest. Many was shocked to read the news that the world’s most wanted man who topped the terrorists lists around the world was killed by US forces. I personally didn’t believe it at first but after reading several newspaper it was clear to me that Osama had been defeated.

How is it possible that this man who was in hiding for over ten years was living in Pakistan just 0.8 miles (1.3 km) southwest of the Pakistan Military Academy? What happened after so many years that the hiding went wrong? It all started with the identification of the courier and CIA using surveillance photos and intelligence reports to determine the identities of the inhabitants in the compound. There was no internet or landline telephone service to the house and its residents buried and burned their trash unlike the other neighbors who would set their garbage out for collection. In the mean time, the CIA had already established a safe house in Abbottabad where a team observed the compound over several months using informants and other techniques to gather information.

After the death of Osama, the residents of Abbottabad are left confused and suspicious about the killing taking place before dawn. The President of USA, Barack Obama decided to not release the photos of the slain Al-Qaida leader claiming that “it would pose a security risk and it is inconsistent with American values.”

The American government had their right on their side to hunt Osama Bin Laden and capture him dead or alive after being attacked by Al-Qaida who killed thousands of innocent people. So I’m asking; “What is the American values when it comes to killing a person? Is it to wrap him in a sheet and toss him into the deep sea? Many Islamic scholars questioned Obama’s decision to bury Osama at the sea saying that maritime burial isn’t allowed in Islamic practice. To this Obama responded; “Frankly, we took more care on this than, obviously, bin Laden took when he killed 3,000 people. He didn’t have much regard for how they were treated and desecrated. But that, again, is something that makes us different. And I think we handled it appropriately.” I see sea burial as disrespectful as long as the deceased himself don’t wish for it, and to throw someone overboard like that is against every human right values and believes. He should have been buried in his homeland or given back to his family or followers as Osama can’t do much after his death. What Al-Qaida will do is another story.

So who was this man that would pose a huge security risk even after his death and that United States had to bury him in the sea?

The beginning

Osama was born in 1957 as the 17th son among 50 brothers and sisters. His father was from Yemen and mother of Syrian origin. His father Mohammed Awad bin Laden started his life as a very poor laborer (porter in Jeddah port) and ended up as owner of the biggest construction company in the kingdom. During the reign of King Saud, bin Laden the father became very close to the royal family when he took the risk of building King Saud’s palaces much cheaper than the cheapest bid. He impressed King Saud with his performance but he also built good relations with other members of the royal family, especially Faisal. Indeed, he was appointed for a period as the minister of public works.

The father was fairly devoted Moslem, very humble and generous. He was so proud of the bag he used when he was a porter that he kept it as a trophy in the main reception room in his palace.

The father had very dominating personality and had a tough discipline and observed all the children with strict religious and social code. He dealt with his children as big men and demanded them to show confidence at young age.

Early life, education and marriage

Osama had his primary, secondary and university education in Jeddah and got a degree in economics and business administration in 1981 from King Abdul-Aziz University in Jeddah. At University, Osama’s main interest was religion where he interpreted the Qur’an and did charitable work.
In 1974, 17 year old Osama married Najwa Ghanem but she divorced him in 2001 before the attacks. The second wife Khadijah Sharif also divorced him in the 1990’s. The third and fourth wives Khairiah Sabar and Siham Sabar’s fate is unknown, the fifth unknown wife with whom his marriage was immediately annulled, and last the 57 year old Osama married a younger wife, the 27 year old wife Amal al-Sadah who was in the compound with him at the time of his death.

In addition to the general Islamic commitment he started forming an Islamic responsibility at early age. His father used to host hundreds of pilgrims during Hajj season from all over the world. Some of those were senior Islamic scholars or leaders of Muslim movements. This habit went on even after his father’s death through his elder brothers. He used to make good contacts and relations through those gatherings.

At secondary school and university he adopted the main trend of many educated Muslims at that time, Muslim Brotherhood. Interestingly, the 1980 raid in the Grand Mosque in Mecca was not appealing to him, neither the theology nor that group. He had two distinguished teachers in Islamic studies, which was a compulsory subject in the university. First was Abdullah Azzam who became later as one of the big names in Afghanistan and the second was Mohammed Quttub, a famous Islamic writer and philosopher.

Born with a silver spoon but chose a simple life

Bin Laden was brought up with good manners. He was extremely humble and very generous person who insisted to join his comrades in every act. He would cook and serve for them frequently and chose to live a simple life in a small flat in Jeddah or in a shed in Afghanistan and insisted on his family to eat and dress simple as well.

He was known to be strictly truthful and never lie. Despite being a shy person, Osama had a dominating and charismatic personality. He spoke very little and seemed to be serious most of the time. He would appear with a soft smile but almost ever laugh out loud. Osama had courage in him that even if a car bomb exploded near by him, he would not show a flicker as he was exposed to more than 40-45 incidents of heavy bombardment.

Osama was an educated man and spent a great deal of time reading. What most people don’t know is that he also used to write poetry.


His first travel to Afghanistan was the first 2 weeks of the Soviet invasion. He travelled to Pakistan and was taken by his hosts Jamaat Islami from Karachi to Peshawar to see the refugees and meet some leaders. He went back to the kingdom and started lobbying with his brothers, relatives and friends at the school to support the mujahedeen and succeeded in collecting huge amount of money and material as donations to jihad. He made another trip to take this material with few Pakistanis and Afghanis who were working in bin Laden Company for more than 10 years. Again, he did not stay more than a month. The trip was to Pakistan and the border only and was not to Afghanistan. He went on collecting money and going in short trips once or twice a year until 1982.

In 1982, he decided to travel inside to Afghanistan and brought with him plenty of the construction machinery and put them at the disposal of the mujahedeen and started to join battles as well.

In 1984 he had one further step in strengthening his presence in Afghanistan by establishing the guesthouse in Peshawar (Baitul’ansar). That house was supposed to be the first station of Arab mujahedeen when they come to Afghanistan before going to the front or start training. At that period Osama did not have his own command or training camps and used to send the newcomers to one of the Afghan factions.

The guesthouse establishment was coinciding with the formation of Jihad Service Bureau by Abdullah Azzam in Peshawar. The Bureau was very active in terms of media, publications and charity work. The Bureau publications were important in attracting more Saudis and Arabs to Afghanistan.

In 1986, Osama decided to have his own camps inside Afghanistan and within two years he built more than six camps. Some were mobilized more than once. He decided to have his own front and to run his own battles with his own command. Among the Arab fighters he had, there were senior Arab ex-military men from Syria and Egypt with good military experience. During the period 1984-1989 he was staying more in Afghanistan than Saudi Arabia and would spend a total of eight months a year or more in Afghanistan.


In 1988 he noticed that he was backward in his documentation and was not able to give answers to some families asking about their loved ones gone missing in Afghanistan. He decided to make the matter much more organized and arranged for proper documentation. He made a tracking record of the visitors, be they mujahedeen or charity or simple visitors. Their movement between the guesthouse and the camps had to be recorded as well as their first arrival and final departure. The whole complex was then termed Al-Qa’edah which is an Arabic word meaning “The Base.”

Return to the Kingdom

Late 1989 after the Soviet withdrawal from Afghanistan, he went to the kingdom in an ordinary trip. There he was banned from travel and was trapped in the kingdom. The Soviet withdrawal might have been a factor but the main reason for the travel ban was his intentions to start a new “front” of jihad in South Yemen. In addition, he embarrassed the regime by lectures and speeches warning of impending invasion by Saddam. At that time the regime was at very good terms with Saddam. He was instructed officially to keep low profile and not to give public talks. Despite the travel ban he was not hostile to regime at this stage. Indeed he presented a written advice in the form of a detailed, personal, private and confidential letter to the king few weeks before the Iraqi invasion of Kuwait.

The Iraqi invasion

He reacted swiftly to Iraqi invasion and saw it fulfilling his prophecy. He immediately forwarded another letter to the king suggesting in detail how to protect the country from potentially advancing Iraqi forces. In addition to many military tactics suggested, he volunteered to bring all the Arab mujahedeen to defend the kingdom. That letter was presented in the first few days of the incident, and the regime response was of consideration! While he was expecting some call to mobilize his men and equipment he heard the news which transferred his life completely. The Americans are coming. He always describes that moment as shocking moment. He felt depressed and thought that maneuvers had to change. Instead of writing to the king or approaching other members of the royal family, he started lobbying through religious scholars and Muslim activists. He succeeded in extracting a fatwah from one of the senior scholars that training and readiness is a religious duty. He immediately circulated that fatwah and convinced people to have their training in Afghanistan. It was estimated that 4000 went to Afghanistan in response to the fatwah. The regime was not happy with his activities so they limited his movement to Jeddah only. To intimidate him, the regime raided his farm in the suburb of Jeddah by the National Guard. He was not there during the raid and was very angry when told. He wrote a letter of protest to Prince Abdullah. Abdullah apologized and claimed he is not aware and promised to punish who ever were responsible.

Leaving the Kingdom

In the end, Osama was fed up with the house arrest situation and had a hard time staying in a country with American forces around. One of his brothers was very close to King Fahad and also close to Prince Ahmed, deputy minister of interior. He convinced his brother that he needed to leave the country to sort out some business matters in Pakistan and come back. There was a difficult obstacle, the stubborn Prince Nayef, minister of interior. His brother waited until Nayef went in a trip outside the kingdom and extracted lifting the ban from Prince Ahmed. When he arrived in Pakistan around April 1991 he sent a letter to his brother telling him that he is not coming back and apologized for letting him down with the royal family.

Back in Afghanistan

After his arrival to Pakistan he went straight to Afghanistan because he knew the Pakistani intelligence would hand him back to the Saudis. There, he attended the collapse of the communist regime and the consequent dispute between the Afghan parties. He spent great effort to arbitrate between them but with no success and ordered his followers to avoid any involvement in the conflict and told them it was a sin to side with any faction. During his stay the Saudis tried more than once to kidnap or kill him in collaboration with the Pakistani intelligence but his friends in the Saudi and Pakistani establishments would always leak the plan and make him ready for it. After his failure in sorting the Afghani dispute, he decided to leave Afghanistan. The only alternative country he had was Sudan. He left Afghanistan disguised in private jet only few months after his arrival. That was late 1991.


His choice of Sudan had nothing to do with jihad or “terrorism.” He was attracted to Sudan because of what was at that time an Islamic banner raised by the new regime in Sudan. He wanted to have good refuge as well as help the government in its construction projects. There was no intention from his side or from the Sudanese regime to have any military activity in Sudan. Indeed the Sudanese government refused even sending some of his followers to the front in the south. He was treated in Sudan as a special guest who wanted to help Sudan when everybody was turning away. In Sudan he mobilized a lot of construction equipment and enrolled himself in busy construction projects. He spent good effort in convincing Saudi businessmen to invest in Sudan and had reasonable success. Many of his brothers and Jeddah merchants had and still have investment in real estate, farming and agricultural industry. In Sudan he had again escaped an assassination attempt which turned out later to be the plan of Saudi intelligence.

On his arrival to Sudan and early 1994, he had become classified as enemy of the Saudi regime and his assets were frozen between 1992 and 1994. He continued his verbal assault on King Fahd of Saudi Arabia and in response on March 5th, 1994 they withdrew his citizenship. After a long time of silence, Osama said that he didn’t need the Saudi citizenship to identify himself. He then formed together with activists and scholars from the kingdom a group called “Advice and Reform Committee” (ARC). The ARC was, according to its communiqués and published agenda, a purely political group. The ARC published around 17 communiqués which might have contained harsh criticism of the Saudi regime and plenty of religious rhetoric but never contained reference for violence or incitement of violence.

Sudan was exposed to huge international pressure for hosting bin Laden and his followers, and bin Laden felt that he is becoming an embarrassment to the Sudanese. Early in 1996 he started making contacts with his old friends in Afghanistan to prepare for his reception. He fled Sudan in a very well planned trip with many of his followers to go straight to Jalalabad in Eastern Afghanistan.

Somalia and Yemen

During his stay in Sudan anti-American incidents happened in Somalia and South Yemen. Neither of the two incidents was performed by his group in the proper sense of chain of command. Both were performed by people who had training in Afghanistan and had enough anti-American drive. He might have given some sanctioning to the operations.

Third visit to Afghanistan

The situation in Afghanistan was very unstable between many factions but since Osama had good relationship with all of them, they all protected him. The area he stayed in was under the control of Yunis Khalis, an influential warlord who later joined Taliban.

June 1996, after his arrival in Afghanistan was the Khobar bombing. Nobody claimed responsibility, but sources from inside the Saudi ministry of interior confirmed involvement of Arab Afghans, with possible link to bin Laden. The Saudi government wanted to frame Shi’a, at the beginning but Americans were very suspicious of the Saudi story. Bin Laden himself never claimed responsibility but gave many hints that he might have been involved. The Saudi government has acknowledged recently that bin Laden’s men were behind the bombing.

After few months of his arrival he issued his first anti-American message, a Declaration of War. That declaration was limited to expelling American forces outside the Arabian Peninsula. Interest in him by the Saudis never stopped and they tried very hard to convince Yunis Khalis to hand him over, and he flatly refused despite the luxurious offers. The Saudis never gave up on trying to get Laden. Early 1997 they bought some mercenaries in the Pakistani Afghani border. The operation was arranged with the Pakistani intelligence. The information leaked to bin Laden and he decided to move immediately to Qandahar, the stronghold of Taliban. The operation was then cancelled.

When bin Laden left Jalalabad, he ordered many of his followers to join Taliban in their war against Dostum and to protect Kabul but Taliban troops were betrayed by a trap in the north and Kabul front was exposed to Shah Masood and many of the Taliban fighters were killed.

Another kidnap attempt

In late 1997 a big operation was planned by the Americans. The primary plan was for American Special Forces to attack bin Laden’s residence in Qandahar and kidnap him in a commando style operation. The plan was mocked in Pakistani desert and proved dangerous. While the Americans were reconsidering the decision, the news leaked to bin Laden, again through the Pakistani military, and he made it public. The Americans had no choice but to cancel.

Making links with the Ulema

Bin Laden noticed that the driving force in Taliban were Ulema (religious scholars). He made very good links with them for the subject of American forces in the Arabian Peninsula. He was able to extract a fatwah signed by some 40 scholars in Afghanistan sanctioning the use of all means to expel the American forces from the Peninsula. The issue of that fatwah was an asset to him inside Taliban domain.

His second presence in Afghanistan attracted many mujahedeen to move there again and among those were Ayman El-Zawahery of Egyptian Jihad and Rift’ee Taha of Jama’a Islamia. Bin Laden decided to go pan-Islamic instead of Saudi or Arabic and attracted Kashmiris, Pakistanis, Indians, and Muslims from the Soviet Republics. He thought at that stage that he could make an international alliance against America and in February 1998 he declared the formation of the International Front. The declaration contained two elements, formation of the front and a fatwah sanctioning killing Americans and Jews. Apart from two Arabic newspapers, the declaration had minimal coverage by the press.

Attack in Khost camp

The camp was an almost deserted camp where only few Arabs stayed, with a neighbouring camp of Kashmiris. Bin Laden himself was hundreds of miles away, and the rest of Arab Afghans were in the northern front celebrating their recent victories. Since the American attack bin Laden was put in heavy protection and advised to stay hiding. His followers made another credit when they protected Kabul front again and pushed Masood forces back.

September 11 attacks

“Allah knows it did not cross our minds to attack the towers but after the situation became unbearable and we witnessed the injustice and tyranny of the American-Israeli alliance against our people in Palestine and Lebanon, I thought about it. And the events that affected me directly were that of 1982 and the events that followed – when America allowed the Israelis to invade Lebanon, helped by the U.S. Sixth Fleet. As I watched the destroyed towers in Lebanon, it occurred to me punish the unjust the same way (and) to destroy towers in America so it could taste some of what we are tasting and to stop killing our children and women.”

Osama bin Laden, 2004

19 Al-Qaida members hijacked four commercial passenger airplanes crashing two of them into the Twin Towers of the World Trade Center in New York City, the third was crashed into Pentagon in Arlington and the fourth plane crashed into a field near Shanksville in Pennsylvania after some of the passengers attempt to take over control. Nearly 3000 people died in this attack including the hijackers.

Faith and ideology

Osama believed that implementing the Sharia law would form a better Muslim world and that pan-Arabism, socialism, communism and western democracy had to be opposed. He was very much impressed by the ideology of Sayyid Qutb (Egyptian scholar), Hassan al-Banna and Muhammad ibn Abd al-Wahhab (who founded the religious movement wahabism). Osama said that United States committed injustice against Muslim countries and spoke about the need to eliminate the State of Israel and the necessity of the US forces withdrawing from the Middle East. His strategy against the enemy was to lure them into a long war in the Muslim countries where jihadist fighters would never surrender leading to the economic collapse of the enemy nation. The Soviet Union collapsed after years of fighting in Afghanistan and many authors have stated that the United States was on the edge of suffering the same fate

Relation with Al-Saud

Bin Laden never had any official or personal relations with the Saudi regime or the royal family. All his contacts would happen through his brothers. The brothers would approach two members of the royal family who were fairly sympathetic to Osama. They were Ahmed bin Abdul Aziz, deputy minister of interior and Abdul Rahman bin Abdul Aziz, deputy minister of defense. He might have met them in few occasions but those meetings would have been purely social or accidental in one of his brother’s houses. Specifically he had no relation with Turki al-Faisal head of Saudi intelligence. He used to be very suspicious of his role in Afghanistan and once had open confrontation with him in 1991 and accused him of being the reason of the fight between Afghan factions. He was wary of the Saudi government very early in the eighties, but he thought it was wiser to keep silent and benefit from their de facto support to jihad in that period.

Relations with America

Some people have suggested and claimed that Osama was working for the CIA and other American departments, but this has been rejected by the American officials. Since the late 70’s Osama had a strong anti-America feeling and committed himself and his family to avoid buying American goods unless it was necessary. Bin Laden would bring money from individuals donating straight to him. The weapons he had were either captured from the Soviets or bought from other factions.

Relations with Pakistan

Osama had much respect by many Pakistanis including people in the army, intelligence and the religious establishment such as many fundamental Islamic groups. They were so close that they would always leak any plan against him by the Pakistani-Saudi-American alliance. Osama had also a close friendship with the former director of ISI (Pakistani Intelligence), Hamid Gul.

Relations with Taliban

Taliban are not simply another Afghan faction supported by Pakistan, they are sincere to their beliefs and a religiously committed group unspoiled by political tactics. They would never bargain with what they see as matters of principle and Bin Laden for them is a saint. He is a symbol of sacrifice for the sake of jihad as they see him as very rich Arab from the Holy Land who gave up his wealth and luxury to fight for the sake of his brother Muslims in Afghanistan.

Bin Laden became an intimate part of Taliban structure when he taught them how to deal with state affairs in a proper manner, for example, they were about to be fooled by some oil and gas companies and sell the pipeline project for cheap and Osama advised them to learn from the Iraq-Turkey and Iraq-Syria agreements. They wanted to privatize some factories and were about to sell them to Pakistani businessmen for cheap prices but he taught them how to conduct proper bidding procedure and guarantee good prices.

Relation with Iran

Iran knows that bin Laden is a committed Sunni and he regards Iran as Shi’a state. The trust between the two is minimal but both have avoided criticizing each other publicly.


Osama thought it was necessary to guarantee the Islamic nature of the finance activity. For example, he would never invest in non-Islamic country; never use banks unless it was absolutely necessary, didn’t believe in stock market because he thought the investor cannot escape interest since the money has to be in a bank and produce some interest. He also believed that the Jews control banks and stock market.

He had 3 setbacks which would have made him bankrupt. The first was the freezing of his assets by the Saudi government. Nobody knows the exact amount but it was probably in the range of 200-300 million dollars. The second setback was the loss he had in Sudan. The Sudanese government was too weak financially to pay him for the construction projects and he ended up hardly with 10% of the payment. He lost in Sudan not less than 150 million dollars.

Osama’s brothers agreed to keep many assets of the father and distribute the profits only. Most of the brothers and sisters are observing Muslims and very careful to not to “spoil” their income with money which is not theirs as they believe it is their duty to let the owner of any riyal to have it. The only way they guarantee that is by letting bin Laden’s share reach him. Some of the brothers and sisters believed it was their religious duty to support this distinguished brother from their own money. While many are very careful not to irritate the royal family, many more do not care and insist on letting the money reach Osama. Another big source of income to bin Laden was the donations. During the early jihad time when it was blessed by the Saudi regime, he made excellent relations with many wealthy Saudis and Arabs who would donate huge amounts of money to him.

Pakistan’s alleged role of hiding Laden

Critics have accused Pakistan’s military and security establishment of protecting bin Laden. This case worsens the U.S. ties with Pakistan and future support. Pakistan’s president Asif Ali Zardari has strongly denied that his country’s security forces may have sheltered Osama bin Laden and Pakistan’s United States envoy, ambassador Husain Haqqani, promised a “full inquiry” into how Pakistani intelligence services failed to find bin Laden in a fortified compound, just a few hours’ drive from Islamabad, stating that “obviously bin Laden did have a support system.”


1957 Born Osama bin Mohammad bin Awad bin Laden in Riyadh, Saudi Arabia.

1970 Father dies in a helicopter accident.

1974 Marries distant relative, Najwa Ghanem.

1976 Studies economics and management at King Abdul-Aziz University in Jeddah.

1979 Soviet Union invades Afghanistan.

1984 Bin Laden is involved in Peshawar supporting Arab volunteers to fight Soviets. Moves between Saudi Arabia, Afghanistan and Sudan.

1988 Al-Qaida – “the Base” – established in Afghanistan as centre for radical Muslims opposing the US, Israel and its allies.

1989 Soviet Union withdraws from Afghanistan. Bin Laden returns to Saudi Arabia to work for the family company and uses his network to raise funds for veterans of the Afghan war.

1991 Bin Laden is expelled from Saudi Arabia due to his anti government activities.

1992 Claims responsibility for attacking US soldiers in Yemen.

1993 Claims responsibilities for fire fight in Somalia that killed 18 US military personnel.

1994 Expelled from Sudan. Saudi Arabia revokes his citizenship and his family disowns him.

1995 Saudi Arabia claims Bin Laden links to Riyadh car bombing: six killed including five Americans, 60 injured.

1996 Bin Laden leaves Sudan for Afghanistan. Issues fatwa against all US military personnel, faxed to supporters across the world. Taliban gives him sanctuary in Afghanistan.

1998 A truck bomb explosions at US embassies in Kenya and Tanzania kills 224 people including 12 Americans. Bin Laden is added to FBI’s “10 most wanted fugitives” list.

2000 Al-Qaida claims responsibility for strike on US destroyer Cole at Yemeni port of Aden. Seventeen soldiers killed.

2001 11 September Hijacked planes destroy the twin towers of New York’s World Trade Centre and target the Pentagon, killing nearly 3,000. President George Bush says Bin Laden is wanted “dead or alive.”

December, US-backed anti-Taliban forces capture Bin Laden’s base in the Tora Bora mountains in Afghanistan, but find no trace of the fugitive terrorist.

2002 September Al-Jazeera broadcasts a poor-quality tape, claimed to be the voice of Bin Laden, praising the 9/11 hijackers for changing “the course of history.”

November Al-Qaida claims responsibility for three suicide car bombs at the Mombasa Paradise resort hotel, killing 15 and wounding 80.

2003 An audio tape believed to be the voice of bin Laden calls for attack on the US if Iraq is invaded.

2004 October, A 18-minute video is sent to al-Jazeera in which Bin Laden accepts responsibility for the first time for the 9/11 attacks, and condemns Bush days before US presidential election. Says his inspiration for 9/11 was seeing Israeli aircraft bomb tower blocks in Lebanon in 1982.

2007 September, Rumour that Bin Laden is dead is confounded by first new video in three years, warning the US it is vulnerable.

2008 May Bin Laden urge Muslims to break the Israeli blockade of Hamas-controlled Gaza.

2009 After being elected, President Obama authorizes killing or capture of bin Laden as “top priority” of war on Al Qaeda.

2010 January, Audio tape message from Bin Laden, claiming responsibility for the failed Christmas day attempted bombing of US-bound plane. US president Barack Obama claims al-Qaida weakened by US actions.

March, Bin Laden claims in a taped message that al-Qaida will kill any American prisoners if the US executes alleged September 11 planner Khalid Sheikh Mohammed.

2011 January, Bin Laden says in a taped message that French hostages held in Niger will not be freed unless France pulls troops out of all Muslim lands.

1 May, Barack Obama announces that Bin Laden has been killed in Pakistan.
Sources used for facts;





www.pbs.org – frontline

بھارت میں پشتون ولی کے خاتمے فہد حسین کی طرف سے

پختون ولی جو صرف اسلام کی طرح کسی بھی افغانستان کے لئے اس سے بھی اتنا ہی اہم ہے 1857 کے بعد سب سے زیادہ Rohilla پشتونوں کی شکست ہے جو Rohilla سلطنت کے طور پر اور سخت 1947 کے بعد شمالی بھارت کے بڑے بڑے علاقے راج کے بعد کا سامنا کرنا پڑا ہے. طرزعمل اور پٹھان کے لئے زندگی کا لائحہ عمل کا کوڈ دہائیوں کے ذریعے ایک مشق میں تیز کمی دیکھی ہے. جیسا کہ بھارت تقسیم اور بنیادی معلومات پاکستان اور بعض کے نو تشکیل ریاست گیا ہے ان کے آبائی علاقے میں واپس پناہ اسی کے خون کا باقی حصہ لیا ان کی ثقافت اور روایات جو ایک بار ملک ہے جہاں ان کے کوڈ کو قانون تھا حکومت کے ساتھ زندہ رہنے کے لئے جدوجہد کئی کے لئے اور جان لاکھوں کے لئے. ساتھ بدلتے وقت اور ایک سیاسی جائزہ روایات کے لئے مشکل کام کیے جب اس کے اثرات افغانستان کے صرف ایک پرانی شان کے ساتھ بائیں اقلیتی کا تعاقب کیا اور محب وطن وعدوں سے بچ. ساتھ ہی جین پول دوسرے مذہب اور کمیونٹیز کے ساتھ مل رہی انٹر تبدیل سماجی تبدیلی کی ساری نئی آسمان آتا ہے.

روایات اور اخلاق کی کمی : روایات اور مہمان نوازی ، محبت لوک رقص ، گانے اور دیگر ثقافتی سرگرمیوں کی طرح ، عدل و انصاف ، بخشش ، روایت پسند خصوصیات گئے زمانے اور کی طرف سے کے الفاظ تھے بچ گئے انٹر نسلی شادیوں کے ساتھ ملا کر لئے گئے تو. پھتون کوڈ جو افغان اور ان کے قبائل کے قوانین ہمیشہ کے لیے گم ہو گئے ، جیسا کہ نئی نسل میں مزید چھوٹے یا کوئی ان کے بلند کے عنوان اور عام طور پر نئی ہندوستانی سماج میں ان کی منظوری کے نقصان کے نتیجے میں والدین کی طرف سے منظور علم کے ساتھ رہ گئے تھے. پشتون میں جرگہ کے نقصان پر بھارت میں بائیں سے 1947 کے بعد کا م برائےمکمل روایتی گر. اتحاد و مساوات کا کوڈ کو اسلام کے طور پر کھو جنگ لڑی میں بھارت کو تقسیم کر دیا پھیر لیا اپنے سماجی ڈھانچے لکھ کر لگا کے واسطے سے سکولوں کے ساتھ متعدد جماعت اور نظریات میں یہ الگ کرنا.

Rohilla سلطنت کے تحت بھارت میں پختون ولی کے مراکز : جیسے شہروں لاہور ، رامپر ، میرٹھ ، لکھنؤ ، امروہہ ، سمنسل ، مجففرنگر ، شاہجہامپر ، سہارنپور ، دہلی ، آگرہ اور بہت سے بے شمار شہروں میں جہاں ایک بار پشتون حکومت اور نکھرا تھا افغان ثقافت کی چھوٹ گیا جس پختون ولی کی قبر پر بنائے گئے تھے. سب سے زیادہ نقصان جو افغانوں کا سامنا کرنا پڑا نقصان اور ان کی زبان پشتو کا کوئی فائدہ نہیں ہے جہاں ایک وقت میں پوری قوم پڑھتا ہے اور فخر اور شان کے ساتھ بولتے ہیں لیکن پشتو اب بھی سکھایا ہے جو کچھ اس میں اعلی تعلیم کی پیشکش اداروں کے متن کی کتابوں میں موجود تھا.

پٹھان معاشرے میں آج شاید ہی کوئی کوڈ یا مشہور بھارت میں بلایا خان ان کے طرز عمل کی آبائی کوڈ جو بھی ہے اب مکمل طور پر افغان معاشرے کے نام نہاد مغربی اثر و رسوخ کی دھول میں گم ہی امتوں کو یہاں بچ جانے والے کی طرف سے اپنی اقدار اور مذہب سے بڑھ کر ہے پیروی . خون کی لائن کے نقصان کے ساتھ بھارتی پٹھان اپنی روایات اور ہے پہلے ہی افغانستان میں جو ان پر پابندی کا افغانی میں یا پابندی میں جبکہ نسل پر بھارتی پٹھان کے طور پر ان کی بھارتی بائیں بلا صرف اسرائیل کہہ کے طور پر ممتاز سے الگ کی سنگین مستقبل کا سامنا ہے.

پختون ولی کا ورثہ ہے جو آج بھی بھارت میں موجود ہے :

ایک نظر اور روایتی گجل ، قوالی یا صوفی افغان پشتون کو دیسی موسیقی ، لوک رقص ، جمہور علماء کرام نے شاعری کا لطف کر سکتے ہیں. تاریخی افغانوں کی طرف سے تشکیل یادگاریں ابھی بھی یاد پورے بھارت اور احترام ہے جو سیاحوں کے لاکھوں ہر سال اپنی طرف متوجہ کے ساتھ برقرار کھڑے ہیں.

یہ حکم ہے جو صدیوں سے بھارت کی حکومت اب ہے کہ ہندوستانی تاریخ کا متن اس کھو سائے سے بچ جانے والے کی کتابوں میں ہی موجود تھے.

Decline of PASHTUNWALI in India by Fahad Hussain

Pashtunwali which is equally important for any Afghan just like Islam to him has suffered most after 1857 after the defeat of Rohilla Pashtuns who ruled the large swaths of North India as Rohilla Empire & drastically after 1947. The code of conduct & framework of life for pathans have seen a sharp decline in practise through decades. As India got divided & the basics gone to the newly formed state of Pakistan & some took shelter back into their ancestral vicinity the remaining part of the same blood struggles to survive with his culture & traditions which once ruled the nation where their code was the law for many & soul for millions. With the changing times & a political scenario the traditions were hard to carried out when effects of it overwhelmed the Afghan minority left with just a old glory to survive & the patriotic commitments. With the gene pool getting mixed with other religion & communities the inter change brings the whole new sky of sociological transformation.

Loss of Traditions & Code: Traditions & qualities like hospitality, love, justice, forgiveness, tradition like folk dance, songs & other cultural activities were the words of by gone era & if survived were got mixed with the inter ethnic marriages. The Pashtoon code which rules the Afghans & Their tribes were lost forever as the new generations were more left with little or no knowledge passed by their glorified parents resulting in the loss of titles & their acceptance in the new Indian society in general. After 1947 with the loss of Jirga in pashtuns left in India the complete traditional collapsed. The code of unity & equality fought the lost battle as the Islam in India took a divided turn segregating it into numerous jamats & ideologies with the countless schools of thought prescribing their own social structure.

Centers of Pashtunwali in India under Rohilla Empire: The cities like Bareilly, Rampur, Meerut, Lucknow, Amroha, Sambhal, Muzaffarnagar, Shahjahanpur, Saharanpur, Delhi, Agra & many countless towns where once Pashtuns had ruled & flourished were the deserts of Afghan culture which were created on the grave of Pashtunwali. The worst loss which the Afghans faced was the loss & no use of their language Pashto where at one time the whole nation reads & speaks with pride & glory though Pashto still taught which survives in the text books of some institutions offering higher studies in it.

Today hardly any code in Pathan society or famously in India called Khans follows their ancestral code of conduct which is even greater than their own values & religion from generations is now completely lost in the dirt of the so called western influence of the Afghan society surviving here. With the loss of the blood line the Indian pathans face grime future of their traditions & is already separated by Afghans who distinguish them as by saying Ban I Afghani or Ban I Isrial while calling their Indian left over generation simply as Indian Pathans.

Legacy of Pashtunwali which survives in India even today is:

One can see & enjoy traditional ghazals, qawwalis or sufi music indigenous to Afghan pashtuns, folk dance, poetry by the scholars. Historical monuments built by Afghans are still standing intact with care & respect across India which attracts millions of tourists each year.

The order which governed India for centuries is now only present in the Indian History text books surviving with its lost shadow.

Capital of Afghans in India from the facades of Rohilkhand – Bareilly. by Fahad Hussain

Founded by Mukrand Rai in 1657 & nourished by Afghan warriors Bareilly is a true Afghan city which in true sense was developed by the Rohilla warriors of the Mughal Army consisting of Yousufzai, Barech, Khatakzai. Since my childhood days I have always get fascinated by the stories & the history of these tribes which have contributed in their own respect. Growing as stepping stones walking in the by lanes of my grandmother’s house I always been a witness to the changing archaeology of this city once used to be thriving Rohilla stronghold where there are forts & estates of honoured warriors concreting the bricks of Afghan second home out of Durand wondering why they had made this place to be their second to none native place, so, the answer lies in the geographic location of this city which is been properly residing at the equidistance junction at the cross roads of Agra, Delhi, Lucknow, Nepal & the mountains of Himalaya which gives both the feel of home & the political connectivity with different empires & kingdoms of those times. As I walked through life, I have witnessed the encroachment on the famous real estates of the Rohilla Empire which though was destroyed by the British after the 1857 revolt. Era of Hafiz Rehmat Khan (15 September 1748 – 23 April 1774). The Rohilla Fort (famously called as Qila localy) once a luxury resting place is now wears the worn & torn of the aftermath standing now as the gates with its remaining facades colour in the red brick over looking at the heart of India’s longest market where one can find shops dated back to late 19th & early 20th centuries making jewellery since the Afghan’s time. Afghans has not only developed this city but also contributed to its vibrant & tribal ideological culture mixed of all religions synonymously turning into the city of peace. There are lots of festivities & celebration where hardly people find in any other Indian city though now a day’s getting increasingly popular.

Legacy: One can see the archaeological sites though not protected still fighting for their survival can be reached easily by road. Archaeological sites one can still see in this century are: Jama Masjid – Pilibhit (Rohilkhand Division), Gates & Facades of ruined Rohilla fort – Bareilly, Ramnagar Fort – Aonla, Bareilly, Tomb of Hafiz Rehmat Khan – Badaun (Rohilkhand Division) Tombs built by other Rohilla leaders in Fatehganj , Bareilly, Raza Library – Rampur (Rohilkhand Division), Rampur Fort & Railway station – Rampur (Rohilkhand Division), Bibi Ji ji Masjid – Bareilly, various ruins & damaged estates across Rohilkhand Division, colony of Zakheera where one can still find the old estates of Rohillas & other districts which were earlier was the part of Rohilla Empire (Meerut, Muzaffar Nagar, Bijnor, Shahjahanpur, Kumaon & Garhwal Regions of Uttarakhand state), Durgah of Hafiz Rehmat Khan centre of famous Islamic school of thought “Bareilvi”. One can meet & find pure Afghan people in the city living there for generations now though most of them have now become a mixed Indian due to the inter racial marriages but the feel of Afghan can still be feel & smell in the City with the presence of numerous Afghan tribes with the walls of the beautiful vibrant by lanes of this historic geography spreading the fragrance of its glorious past & telling stories of the martyred empire which once ruled the basin of Ramganga now a dried & filthy drain.

Villain for West & Friend for his own People – Ahmadinejad – President of Iran

The car was not a luxury car but a 34 year old Peugeot 504’en has definitely seen its best days, but nevertheless achieved anything other than list price. Ahmadinejad, who in the West is known for his uncompromising language and his hateful outcomes, primarily against Israel, put the car up for sale 1 January. A site invited potential buyers to place bids, and the Iranian President vowed to use money for housing for the disabled and female parents alone.

According to the state welfare organization that organized the auction bids poured in from many parts of the world, but who eventually got the bid of 25 billion rial is not known.

“My client bought the car from his personal interest in President Ahmadinejad and his energetic fight against the arrogance and Zionism,” said the Iranian lawyer Mahmoud Esari representing the buyer.

The car seems to be relatively rusty, not at all a matter of course for French cars produced in the 1970s and the blue seat covers also testify to the careful use and good maintenance.

Poor People’s Friend

Ahmadinejad does not live any extravagant life and have always liked to portray themselves as poor people’s faithful servant. When he was elected as President in 2005, he had to under Iranian law give up his personal fortune. Besides his white 1977 model Peugeot 504, he listed out the 40-year-old house in a middle class area east of Tehran and the balance in two bank accounts. When he was re-elected in 2009, he promised to make housing, creation of new jobs and economic reforms to their banner issues.

Angelina Jolie & The UN show off

The American film star and UN ambassador Angelina Jolie has spent two days in Afghanistan to meet refugees in war-torn country.

– We must make sure to rebuild the country now. This means that we not only provide shelter, but also ensure that there is water, employment opportunities, schools for the children and medical clinics, “said Jolie in a statement at the end of the stay.

Jolie arrived in Afghanistan on Monday and ended the visit on Wednesday.This is the actor’s second visit to Afghanistan. Though this great actress is also a great social worker but UN must focus on the fast & efficient utilization of funds & proper execution of the projects. People needs the basic not the stars to get plastic smiles as a remedy for their wounds. Though the efforts are app laudable but nothing better has been neither done so far nor achieved.

Genocide or The War on Terror by NATO – Now you decide what it is?

Children between seven and nine years old was killed in a NATO air strike in Afghanistan when they were mistaken for being rebel soldiers.

According to the police chief of Kunar province, a NATO base was targeted with rockets fired on Tuesday by rebels who lived in the mountains nearby. Throughout the day, NATO located where the missiles came from, and responded with air strikes.

Unfortunately the missiles hit children who had climbed up into the mountains to gather firewood, according to the police chief for the province, Khalilullah Ziayee. He said that nine children aged between seven and nine have been killed in the attack.

NATO admitted the attack Wednesday afternoon.

– We are very sorry for this tragedy and apologize to the Afghan government, the Afghan people and, most importantly, family members of those who lost their lives because of our actions, “said NATO Gen. David Petraeus.

– These deaths should never have taken place, and I will personally apologize for this to President Karzai when he comes home from his London trip this week, he added.

It is not the first time that NATO is accused of killing civilians in air strikes. Earlier this week an official Afghan government delegation accused NATO for having killed 65 civilians in operations recently.

Kunar province is a mountainous region on the Pakistani border where turbulence often occurs in conjunction with the Taliban and other militant groups.

2,421 Afghan civilians were killed in 2010, according to the independent organization Human Rights Monitor Afghanistan presented earlier this year.

512 civilians were killed by Allied forces. 63 percent of deaths caused by roadside bombs, assassinations and suicide bombs that the insurgents are behind.

Pashtunwali – Indonesian Version / Pashtunwali – Versi Bahasa Indonesia

Pashtun wali adalah demokratis tidak tertulis, sosio-politik budaya, hukum dan ideologi masyarakat Pashtoon, diwarisi dari nenek moyang mereka dan pembawa ke generasi sekarang sebagai kode hukum dan moral yang menentukan tatanan sosial dan tanggung jawab.

Ini adalah “kode kehormatan” kuno milik Pashtun Afghanistan dan Pakistan, termasuk masyarakat Pashtun di seluruh dunia. Pashtun merangkul sebuah tradisional kuno, spiritual, dan identitas komunal terikat pada satu set kode moral dan aturan-aturan perilaku yang fleksibel dan dinamis, yang berisi prinsip-prinsip modern dan kuno.
Sistem ini telah berhasil semua urusan sosial dan internal masyarakat Pashtoon sebelum dan sesudah Islam. Ini telah menciptakan pemerintah daerah kecil dan besar di Tengah dan Asia Selatan dan secara sosial dilakukan oleh mayoritas.

Pashtun wali mempromosikan diri, kemerdekaan, keadilan, keramahan, cinta, pengampunan, dendam dan toleransi terhadap semua, terutama untuk orang asing dan tamu. Semua kode etik sangat membantu dalam mempertahankan cek sosial dan moral dan saldo dalam masyarakat Pashtun. Hal ini dianggap sebagai tanggung jawab pribadi dari setiap Pashtun untuk menemukan dan menemukan kembali esensi wali Pashtun dan makna.

Untuk 8 berabad-abad ‘membentuk nasionalisme Pashtoon pemerintah pusat politik untuk pertama kalinya pada abad 12 dan kemudian mendirikan sebuah pemerintahan terpusat yang kuat pada pertengahan abad 18.
Semua kelompok kecil dan besar suku dan etnis berpartisipasi dalam reformasi dan perbaikan administrasi pemerintah dan dalam berbagai aspek ekonomi, sosial dan budaya. Dengan memperkuat hubungan di antara kelompok etnis dalam urusan sosio-ekonomi, Pashtoon nasionalisme berubah menjadi nasionalisme Afghanistan.
Pashtun wali adalah batu fondasi pertama, nasionalisme Pashtoon adalah kedua dan nasionalisme afghan adalah fase ketiga dan evolusi struktur politik.

Kode ini;

* Iman – percaya pada Allah (dikenal sebagai “Allah”) Gagasan mempercayai pencipta satu.
* Baik Pikiran, Good Words, Good Deeds – Sebuah Pashtun harus selalu berusaha bagi berpikir pikiran yang baik, mengucapkan kata-kata yang baik dan melakukan perbuatan baik.
* Perilaku – Pashtun harus bersikap hormat terhadap semua ciptaan termasuk manusia, hewan dan lingkungan sekitar mereka. Pencemaran lingkungan dan / atau perusakan adalah terhadap wali Pashtun.
* Persatuan – di atas bahasa mereka berbicara, di atas darah mereka terus, di atas jumlah uang yang mereka buat, wali menyatukan Pashtun Pashtun sebagai salah satu orang di seluruh dunia. Dimana ada persatuan benar, setiap upaya untuk menceraiberaikan mereka hanya akan berfungsi untuk memperkuat kesatuan mereka miliki. Apa yang terjadi pada satu – terjadi pada semua.
* Kesetaraan – Setiap orang adalah sama. Setiap orang menginginkan mengatakan di masa depan dan ia akan memperjuangkan hak untuk memiliki pendapatnya didengar. Semua orang itu harus berurusan dengan satu sama lain, dengan kesopanan yang tepat atau menghargai dan tidak ada yang dapat memaksakan kehendak mereka pada yang lain.
* Restoran dan tempat kudus – Menjadi ramah pada semua orang, dan khusus untuk tamu, bahkan yang paling bermusuhan musuh mungkin (jika meminta) diberikan perlindungan, suaka atau perlindungan serta makanan dan bantuan lainnya.
* Keadilan dan pengampunan – Jika salah satu kesalahan sengaja lain, korban mempunyai hak, bahkan kewajiban, untuk membalaskan ketidakadilan ini dalam proporsi yang sama. Jika seseorang telah dengan sengaja bersalah padamu, dan kamu tidak mencari keadilan juga tidak pelaku kesalahan meminta Anda untuk diri maaf padanya, kemudian hutang, yang berhutang kepada Anda oleh dia, yang hanya dapat dipenuhi sekali keadilan (melalui tindakan balas dendam atau keputusan dewan Jirga) telah disediakan untuk balasan kesalahan yang dilakukan.
* Persaudaraan dan kepercayaan – keyakinan bahwa sesama saudara atau saudari Pashtun harus dipercaya dan dibantu untuk sejauh mungkin.
* Kehormatan – Pashtun harus menjaga independensi mereka dan martabat manusia. Kehormatan telah sangat penting dalam masyarakat Pashtun dan sangat penting untuk menjaga kehormatan seseorang atau kebanggaan.
menghormati Diri * – Individu harus menghormati diri sendiri dan orang lain agar dapat melakukannya, terutama yang mereka tidak tahu. Menghormati dimulai di rumah, di antara anggota keluarga dan kerabat.
* Kasih sayang dan kerjasama – Masyarakat miskin, yang lemah, dan yang ditantang harus didukung. Inklusi harus lebih suka pengecualian. Untuk mempertahankan terhadap kelompok tirani, fasisme dan terlalu bersemangat dan bekerja cerdas pertama dan kemudian keras.
* Keluarga – Keluarga harus dimuliakan di bawah keyakinan suci tanggung jawab dan kewajiban dengan menghormati istri, anak perempuan, orang tua, orang tua, anak, dan suami.
* Kami adalah satu keluarga – Fellow Pashtun harus dipelihara. Mungkin ada ratusan suku, tetapi mereka memiliki satu takdir dalam persatuan dengan satu sama lain.
* Pengetahuan – Pashtun mencari pengetahuan obyektif dalam hidup, seni, ilmu pengetahuan, dan budaya, yang dianggap buah-buahan diberikan oleh Tuhan.
* Sejarah Pashtun – nilai Great ditempatkan dalam tragedi sejarah Pashtun, dan kemenangan. Ini mengajarkan Pashtun “untuk menjaga pikiran terbuka, untuk melanjutkan pencarian kebenaran, banyak yang telah lenyap dalam sejarah itu sendiri”.
* Fight jahat – Evil adalah perang konstan dengan baik. Kejahatan harus diperjuangkan dan baik harus menang atas kejahatan. Ini adalah tugas Pashtun untuk melawan kejahatan ketika dia berhadapan dengan itu.
* Kejujuran dan Janji – A Pashtun dikenal untuk menjaga janji mereka dan bersikap jujur pada semua situasi dan waktu. Sebuah Pashtun sejati tidak akan pernah melanggar janji mereka.
* Restoran-Pashtun memperlakukan semua tamu dan orang yang masuk rumah mereka dengan hormat dan selalu pergi dengan satu ucapan.

Pashtunwali – Turkish Version / Peştun Wali – Türkçe Versiyon

Peştun Wali yazılı olmayan bir demokratik, sosyo-politik kültür, hukuk ve Peştun toplumun ideoloji, toplumsal düzen ve sorumluluklarını belirleyen bir yasal ve ahlaki olarak bugünkü nesle kendi ataları ve taşıyıcı miras alınır.

Bu dünyada Peştun topluluklar da dahil olmak üzere, Afganistan ve Pakistan Peştunlar ait eski bir “onur kod” dir. Peştunlar ve eski bir geleneksel, ruhsal kucaklama toplumsal kimlik, modern ve antik ilkeleri içeren, esnek ve dinamik bir ahlaki kodlar ve davranış kurallarının bir dizi bağladılar.
Bu sistemin öncesi ve İslam sonrası Peştun toplumun tüm sosyal ve içişleri başardı. O Orta ve Güney Asya’da küçük ve büyük yerel yönetimlerin yarattığı bu sosyal çoğunluğu tarafından uygulanmaktadır.

Peştun Wali yabancılarla ve konuklar, özellikle öz saygı, bağımsızlık, adalet, konukseverlik, sevgi, affedicilik, intikam ve hoşgörü tüm yönünde teşvik etmektedir. Davranış Tüm bu kodları Peştun toplum içinde sosyal ve ahlaki kontrol ve dengelerin devamlılığında faydalıdır. Onu keşfetmek için her Peştun kişisel bir sorumluluk olarak kabul edilir ve yeniden Peştun Wali özünü ve anlamını keşfetmek.

8 Yüzyıllar boyunca ‘Peştun milliyetçilik ve 12. yüzyılda ilk kez bir siyasi merkezi hükümeti kurdu sonra Orta 18. yüzyılda güçlü bir merkezi hükümet kurdu.
Tüm küçük ve büyük aşiretler ve etnik gruplar reform ve iyileştirme devlet idaresi ve çeşitli ekonomik, sosyal ve kültürel yönlerini katıldı. sosyo-ekonomik konularda bu etnik gruplar arasındaki ilişkilerin güçlendirilmesi ile Peştun milliyetçiliğinin Afgan milliyetçiliğe dönüştü.
Peştun Wali ilk temel taşı olduğunu, Peştun milliyetçiliği ve ikinci Afgan milliyetçiliği siyasal yapısının üçüncü ve evrimsel aşamasıdır.


* Faith – God (“Allah” olarak da bilinir) bir yaratıcısı güvenen kavramı güven.
* İyi Düşünce, İyi Kelimeler, İyi Deeds – A Peştun gerekir her zaman, iyi düşüncelerle güzel sözler, konuşma ve iyi işler yapmaya yönelik çalışıyoruz.
* Davranış – Paştunlar insanlar, hayvanlar ve çevrelerindeki çevre dahil, tüm eserleri karşı saygılı davranmak zorundadır. Çevre Kirliliği ve / veya imha Peştun Wali aykırıdır.
* Unity – onlar yaptıkları para miktarı üstünde tutmaya kan, Peştun Wali dünya çapında bir kişi olarak Peştunlar birleştiren yukarıda, konuştuğu diller üzerinde. Gerçek birlik, onları sadece sahip oldukları birlik güçlendirmeye hizmet edecek ayrılmak için her türlü çabayı olduğu yerde. Ne biri olur – bütün olur.
* Eşitlik – Her insan eşittir. Her insan bir geleceği söz ve onun görüşlerini duymuş onun hakkı için mücadele edecek istiyor. Tüm insanlar bu nedenle uygun kibarlık veya saygı ve başka kendi isteklerini empoze olabilir kimse ile, birbirleri ile uğraşmak zorunda.
* Konaklama ve kutsal – Varlık herkese ve özellikle misafirlere misafirperver, hatta en düşmanlarının düşmanca kutsal, iltica veya koruma yanı sıra gıda ve diğer yardım sağlanacaktır (talep halinde) olabilir.
* Adalet ve af – kimse kasten başka yanlışlar varsa, kurban eşit oranda bu adaletsizlik intikamını almak için doğru, hatta bir zorunluluk vardır. kimse kasten size haksızlık varsa, ve ne de adalet talep etmedi günahkâr onun tarafından size borçlu olduğunu onun af, sonra borç için sordun / onu, sadece bir hareket yoluyla (bir zamanlar adalet yerine getirilebilir intikam ya da Jirga meclisinin kararı) yapılan yanlış karşılık sağlanmıştır.
* Kardeşlik ve güven – diğer Peştun kardeşler güvenilir olması gerektiğini ve büyük ölçüde mümkün destekli inanç.
* Onur – Peştunlar bağımsızlık ve insan onurunu korumak zorundadır. Onur birinin şeref ve gururunu korumak Peştun toplumun ve onun çok önemli büyük önem taşımaktadır.
* Öz saygı – Bireysel sipariş özellikle de bilmiyorum, bunu yapabilmek için de kendisine ve başkalarına saygılı olmalıdır. Saygı aile üyeleri ve akrabalar arasında, evde başlar.
* Şefkat ve işbirliği – fakir, zayıf, ve meydan desteklenmesi gerekir. Dahil dışlanmaya tercih edilmelidir. ve zulüm, faşizm ve çok istekli gruplara karşı savunmak çalışmak için akıllı ve daha sonra ilk sabit.
* Aile – Aile eşleri, kızları, yaşlıların, anne, oğulları ve kocaları için saygı ile sorumluluk ve görev kutsal bir mahkumiyet altında övmek gerekir.
Adam Peştun için dikkat edilmesi gereken – * Biz bir aileyiz. kabileleri yüzlerce olabilir, ancak birbirleriyle birlik bir kaderi var.
* Bilgi – Peştunlar Tanrı tarafından verilen meyve kabul edilen hayat, sanat, bilim, kültür ve objektif bilgi isteyin.
* Peştun geçmişi – Büyük değer Peştun tarih, trajediler ve zaferlerden yerleştirilir. O “çok hangi tarihin kendisi altında yok oldu, gerçeği arama devam etmek, zihin açık tutmak için” Peştunlar öğretir.
* Kötü Fight – Evil iyi ile sürekli savaş yer almaktadır. Kötü mücadele edilmeli ve iyi kötü üzerinde hakim olmalıdır. O / o ile yüz yüze geldiğinde kötü mücadele için bir Peştunlar görevidir.
* Dürüstlük ve Promise – Bir Peştun, sözlerini tutmak ve her durumda ve zaman dürüst olduğu için bilinir. Gerçek bir Peştun olan sözlerinin sonu asla.
* Konaklama-Peştunlar tüm misafirler ve büyük bir saygı ile evlerine girmek her zaman söyleyerek tek gitmek davranmak.

Pashtunwali – Russian Version / Пуштунвали – русская версия

Пуштунских Вали является неписаным демократических, социально-политической культуры, права и идеологии общества пуштунов, унаследовали от своих предков и несущая на нынешнее поколение, как правовой и моральный кодекс, который определяет общественный порядок и ответственность.

Это древний “кодекс чести”, который принадлежит пуштунов Афганистана и Пакистана, в том числе пуштунских общин по всему миру. Пуштунов объятия древних традиционных, духовных и общинной идентичности связана с множеством моральных кодексов и правил поведения, который является гибким и динамичным, содержащие современные и древние принципы.
Эта система управляется всех социальных и внутренних дел общества пуштунов до и после ислама. Он создал малых и больших местных органов власти в Центральной и Южной Азии, и это социально практикуется большинством.

Пуштунских Вали способствует самоуважению, независимости, справедливости, гостеприимство, любовь, прощение, месть и терпимости по отношению ко всем, особенно с незнакомыми людьми и гостей. Все эти кодексы поведения являются полезными в поддержании социальных и моральных сдержек и противовесов в обществе пуштунов. Считается, личной ответственности каждого пуштунского, чтобы обнаружить и заново открыть для себя пуштунских Вали сущность и значение.

За 8 веков “национализм пуштунов формируется политическая центрального правительства в первый раз в 12 веке, а затем создали сильное централизованное правительство в середине 18 века.
Все малые и большие племена и этнические группы приняли участие в реформе и совершенствованию государственного управления и в различных экономических, социальных и культурных аспектов. С укрепление отношений между этими этническими группами в социально-экономические вопросы, пуштунов национализм был преобразован в афганской национализма.
Пуштунских вали это первый камень фундамента, пуштунов национализм второй и афганского национализма является третьей и эволюционные фазы политической структуры.


* Вера – вера в Бога (известный как “Аллах”) понятие доверия в Единого Творца.
* Хорошие мысли, хорошие слова, добрые дела – пуштунские всегда должны стремиться к мышления хорошие мысли, говорить хорошие слова и делать добрые дела.
* Поведение – пуштуны должны вести себя уважительно по отношению ко всем творениям, включая людей, животных и окружающей среды вокруг них. Загрязнение окружающей среды и / или его уничтожения против Вали пуштунов.
* Единства – над языках они говорят, выше крови они держат, выше сумму денег, которую они делают, пуштунских Вали объединяет пуштунов, как один народ во всем мире. Там, где есть подлинное единство, все усилия, чтобы разъединить их будет только способствовать укреплению единства у них есть. Что происходит с одним – случается со всеми.
* Равенство – Каждый человек равны. Каждый человек хочет сказать в своем будущем, и он будет бороться за право, чтобы его мнение было услышано. Все люди должны поэтому иметь дело друг с другом, с надлежащим вежливость и уважение, и никто не может навязывать свою волю другому.
* Гостеприимство и святилище – Быть гостеприимным для всех, и специально для гостей, даже самых враждебных врагов может (если просили) предоставляется убежище, убежище или защиту, а также продовольствия и другой помощи.
* Юстиции и прощение – Если намеренно обиды другого, потерпевший имеет право, даже обязанность, чтобы отомстить за эту несправедливость в равной пропорции. Если намеренно обидел тебя, и ты не искал справедливости и не правонарушителя просим вас за его / ее о прощении, то долг, это объясняется вам его / ее, которые могут быть выполнены только один раз правосудия (через акт мести или решение Совета джирги) была предоставлена компенсация неправильно сделали.
* Братства и доверия – вера в то, что братьям пуштунских, или сестер, должно быть надежным и содействие в максимально возможной степени.
* Честь – пуштуны должны сохранять свою независимость и человеческое достоинство. Честь имеет большое значение в пуштунского общества и его очень важно сохранить свою честь и гордость.
* Самоуважение – Люди должны уважать себя и других, чтобы быть в состоянии сделать это, особенно тех, кого они не знают. Уважение начинается дома, между членами семьи и родственниками.
* Доброта и сотрудничества – бедных, слабых, и оспаривается должны быть поддержаны. Включение должно быть предпочтительным для изоляции. Чтобы защититься от тирании, фашизма и переусердствовать групп и работать умные, а затем тяжело.
* Семья – семье должен быть прославлен в священных убеждение ответственность и обязанность по отношению к женам, дочерям, старейшины, родители, сыновья и мужья.
* Мы одна семья – сотрудник пуштунских нужно беречь. Там могут быть сотни племен, но они имеют одну судьбу в союзе друг с другом.
* Знание – пуштуны искать объективные знания в жизни, искусства, науки и культуры, которые считаются плоды, предоставленных Богом.
* Пуштунских истории – Великая значение помещается в пуштунских истории, трагедий и побед. Она учит пуштунов “держать ум открытым, чтобы продолжить поиск истины, большая часть которых исчезла под самой истории”.
* Бороться со злом – зло на постоянной войны с хорошим. Зло должно быть сражались и хорошо должны превалировать над злом. Это обязанность пуштунов, чтобы бороться со злом, когда он / она встречается лицом к лицу с ним.
* Честность и Promise – пуштунские известен выполняют своих обещаний и быть честными в любой ситуации и времени. Истинной пуштунских не нарушу свое обещание.
* Гостеприимство-пуштунов относиться ко всем гостям и люди, которые входят свои дома с большим уважением и всегда идут одним говорю.

Pashtunwali – Hebrew Version / פשטוני ואלי – עברית גירסה

פשטוני ואלי הוא לא כתוב דמוקרטית, חברתית פוליטית, תרבות החוק ואת האידיאולוגיה של החברה פשטוני, בירושה אבותיהם ואת הספק על הדור הנוכחי כקוד החוקית והמוסרית הקובע הסדר החברתי והאחריות.

זהו “קוד הכבוד” עתיק השייך פשטוני של אפגניסטן ופקיסטן, לרבות קהילות פשטוני ברחבי העולם. פשטוני לאמץ רוחנית עתיקה המסורתי, ולאחר הזהות הקהילתית קשורה לקבוצה של קודים מוסריים וכללי התנהגות כי הוא גמיש ודינמי, הכולל עקרונות מודרניים ועתיקים.
מערכת זו הצליחה כל הרווחה הפנימית של החברה פשטוני לפני ואחרי האיסלאם. זה יצר ממשלות מקומיות קטנות וגדולות במרכז ודרום אסיה הוא התאמן חברתית על ידי הרוב.

פשטוני ואלי מקדמת כבוד עצמי, עצמאות, צדק,, האירוח אהבה, סליחה, נקמה סובלנות כלפי כל, במיוחד זרים ואורחים. כל אלה הם קודי התנהגות מסייעת לשמור על המחאות חברתית ומוסרית ויתרות בחברה פשטוני. זה נחשב האחריות האישית של כל פשטוני לגלות מחדש לגלות מהות ואלי פשטוני ומשמעות.

במשך 8 המאות “הלאומיות פשטוני הקים ממשלה מרכזית הפוליטית בפעם הראשונה במאה ה -12 ולאחר מכן הוקמה ממשלה מרכזית חזקה באמצע המאה ה -18.
כל קבוצות קטנות וגדולות שבטים אתניים השתתפו הרפורמה ושיפור של הממשל הממשלה ואת היבטיה השונים הכלכלי, החברתי והתרבותי. עם חיזוק הקשרים בין אלו קבוצות אתניות בענייני כלכלית חברתית, הלאומיות פשטוני הפך הלאומיות האפגני.
פשטוני ואלי היא אבן היסוד הראשונה, הלאומנות פשטוני הוא השני ללאומיות אפגניסטן היא השלב השלישי אבולוציונית של מבנה פוליטי.

הקודים הם;

* אמונה – אמון באלוהים (הידועה בשם “אללה”) הרעיון של אמון בבורא אחד.
* טוב מחשבות, מילים טובות, מעשים טובים – פשטוני חייב תמיד לחתור לחשוב מחשבות טובות, אומרת מילים טובות ולעשות מעשים טובים.
* התנהגות – פשטוני צריך להתנהג בכבוד כלפי כל היצירות לרבות אנשים, בעלי חיים ואיכות הסביבה סביבם. זיהום הסביבה ו / או להשמדתה נגד ואלי פשטוני.
* אחדות – מעל שפות הם דוברים, מעל הדם הם שומרים, מעל סכום הכסף שהם עושים, ואלי פשטוני המאחד את פשטוני כאחד האנשים ברחבי העולם. איפה יש אחדות אמיתית, כל מאמץ כדי disunite מהם ישמש אך ורק כדי לחזק את האחדות להם. מה קורה אחד – קורה לכל.
* שוויון – כל אדם הוא שווה. כל גבר רוצה לומר בעתיד שלו והוא יילחם על זכותו להיות דעותיו שמע. כל האנשים חייבים אפוא להתמודד אחד עם השני, בנימוס את הכבוד הנכון או ואיש לא יכול לכפות את רצונם על מנת אחרת.
* האירוח המקדש – להיות מסבירי פנים לכולם, במיוחד לאורחים, אפילו עוינת ביותר של אויבים עשויים (אם ביקש) יסופק, מקלט מקלט או הגנה כמו גם מזון וסיוע אחר.
* המשפטים סליחה – אם אחד במכוון עוולות אחרת, הקורבן יש זכות, אפילו חובה, כדי לנקום את העוול ביחס שווה. אם אחד יש לו עוול בכוונה, ואתה לא מחפשים צדק ולא העושה בסדר לבקש ממך סליחה שלו / שלה, ואז חוב, הוא חייב לך ע”י אותו / אותה, אשר יכול להיות רק מילא פעם אחת צדק (דרך מעשה נקמה או את ההחלטה של מועצת הג ‘ירגה) סופקה פיצוי על העוול שנעשה.
* האחים ואמון – האמונה כי הבחור אחים או אחיות פשטוני צריך להיות מהימן וסייע ככל האפשר.
* כבוד – פשטוני חייב לשמור על עצמאותם ועל כבוד האדם. כבוד יש חשיבות רבה בחברה פשטוני וחשוב מאוד לשמר כבוד של אחד או גאווה.
כבוד עצמי * – אנשים חייבים לכבד את עצמם ואחרים על מנת להיות מסוגלים לעשות זאת, במיוחד אלה שהם לא יודעים. כבוד מתחיל בבית, בין בני משפחה וקרובים.
* חמלה ושיתוף פעולה – העניים, החלשים, ואת תיגר חייב להיות נתמך. הכללה חייב להיות העדיף הדרה. כדי להתגונן מפני קבוצות עריצות, פאשיזם overzealous ו לעבוד חכם הראשון וקשה מכן.
* משפחה – המשפחה חייב להיות מהולל תחת הרשעה המקודש של האחריות והחובה ביחס לנשים, בנות, זקנים, הורים, בנים, בעליהן.
* אנחנו משפחה אחת – עמית פשטוני חייב להיות מטופל. אולי יש מאות שבטים, אבל יש להם אחד הגורל באיגוד אחד עם השני.
* הידע – פשטוני לחפש ידע אובייקטיבי בחיים, אומנות, מדע, תרבות, אשר נחשבים פירות שניתנו על ידי אלוהים.
* היסטוריה פשטוני – ערך רב מושם פשטוני, טרגדיות בהיסטוריה ניצחונות. זה מלמד פשטוני “לשמור על ראש פתוח, כדי להמשיך את החיפוש אחר האמת, הרבה מהם נעלם תחת ההיסטוריה עצמה”.
* להלחם הרשע – הרשע נמצאת במלחמה מתמדת עם טוב. הרע חייב להיות לחם טוב חייב לגבור על הרע. זוהי חובה פשטוני להילחם הרע כאשר הוא / היא מגיע פנים אל פנים עם זה.
* יושר יעוד – פשטוני ידועה קיום הבטחות שלהם להיות כנים בכל המצבים פעמים. פשטוני אמיתי לעולם לא להפר את ההבטחה שלהם.
* אירוח-פשטוני להתייחס לכל האורחים אנשים נכנסים לבתים שלהם עם כבוד רב ותמיד ללכת על ידי אחד אומר.

Pashtunwali – Hindi Version / पश्तून वली – हिन्दी संस्करण

पश्तून वाली एक अलिखित लोकतांत्रिक, सामाजिक और राजनीतिक संस्कृति, कानून और पख्तून समाज की विचारधारा, एक कानूनी और नैतिक कोड है कि सामाजिक व्यवस्था और जिम्मेदारियों को निर्धारित करता है के रूप में वर्तमान पीढ़ी को अपने पूर्वजों से विरासत में मिली और वाहक है.

यह है कि अफगानिस्तान और पाकिस्तान के पश्तून के अंतर्गत आता है, दुनिया भर में पश्तून समुदाय सहित एक प्राचीन “सम्मान का कोड है.” पश्तून एक प्राचीन पारंपरिक आध्यात्मिक, गले, और सांप्रदायिक पहचान नैतिक कोड और व्यवहार के नियमों का एक सेट है कि लचीला और गतिशील है, आधुनिक और प्राचीन सिद्धांतों से युक्त करने के लिए बंधे.
इस प्रणाली से पहले और बाद इस्लाम पख्तून समाज के सभी सामाजिक और आंतरिक मामलों में कामयाब रहा है. यह मध्य और दक्षिण एशिया में छोटे और बड़े स्थानीय सरकारों बनाया गया है और यह सामाजिक रूप से बहुमत से अभ्यास किया है.

पश्तून वली आत्म सम्मान, स्वतंत्रता, न्याय, सत्कार, प्रेम, क्षमा, और सभी की ओर सहिष्णुता को बढ़ावा देता है बदला, विशेष रूप से अजनबी और मेहमानों के लिए. आचरण के इन सभी कोड पश्तून समाज के भीतर सामाजिक और नैतिक नियंत्रण और संतुलन को बनाए रखने में सहायक होते हैं. यह हर पश्तून के एक निजी जिम्मेदारी माना जाता है पता चलता है और फिर से पश्तून वली सार और अर्थ की खोज की.

पख्तून राष्ट्रवाद आठ सदियों के लिए ’12 वीं सदी में पहली बार किसी राजनीतिक केंद्रीय सरकार का गठन और फिर मध्य 18 वीं शताब्दी में एक मजबूत केंद्रीकृत सरकार की स्थापना की.
सभी छोटे और बड़े जनजातियों और जातीय समूहों और सरकार के प्रशासन में सुधार के सुधार में और इसके विभिन्न आर्थिक, सामाजिक और सांस्कृतिक पहलुओं में भाग लिया. सामाजिक और आर्थिक मामलों में इन जातीय समूहों के बीच संबंधों को मजबूत बनाने के साथ, पख्तून राष्ट्रवाद अफगान राष्ट्रवाद में तब्दील हो गया था.
पश्तून वाली पहली नींव का पत्थर है, पख्तून राष्ट्रवाद दूसरे नंबर पर है और अफगान राष्ट्रवाद राजनीतिक संरचना के तीसरे और विकासवादी चरण है.

कोड रहे हैं;

* विश्वास – भगवान (के रूप में ‘अल्लाह’ में जाना) एक निर्माता में भरोसा करने की धारणा में विश्वास करते हैं.
* अच्छा विचार, अच्छा शब्द, शुभ कर्म – एक पश्तून हमेशा अच्छे विचारों को सोच, अच्छे शब्द बोल रहा है और अच्छे कर्म करने की दिशा में प्रयास करना चाहिए.
* व्यवहार – पश्तून सम्मान से लोगों, पशुओं और उनके आसपास के वातावरण सहित सभी रचनाओं के प्रति व्यवहार करना चाहिए. पर्यावरण के प्रदूषण और / या उसके विनाश पश्तून वली के खिलाफ है.
* एकता – भाषाओं वे खून वे पैसे की राशि है कि वे कर से ऊपर रखने के लिए,, पश्तून वाली दुनिया भर में एक लोगों के रूप में पश्तून एकजुट ऊपर बात करते हैं, ऊपर. जहां सत्य एकता, हर बांटना उन्हें केवल करने के लिए एकता वे मजबूत बनाने की सेवा करेंगे प्रयास है. क्या एक को होता है – सभी को होता है.
* समानता – हर आदमी बराबर है. हर आदमी चाहता है एक अपने भविष्य में कहते हैं और वह अपने अधिकार के लिए लड़ने के लिए है अपनी राय सुना होगा. इसलिए सभी लोगों को एक दूसरे के साथ उचित सभ्यता या सम्मान करते हैं और कोई दूसरी को उनकी मर्जी लगाया जा सकता है एक के साथ सौदा होगा.
* आतिथ्य और अभयारण्य – होने के नाते हर किसी के लिए सत्कारशील है, और मेहमानों के लिए विशेष रूप से, यहां तक कि सबसे दुश्मनों के प्रतिकूल हो सकता है (यदि पूछा) अभयारण्य शरण, या संरक्षण के रूप में अच्छी तरह से भोजन और अन्य सहायता प्रदान की है.
* और न्यायमूर्ति क्षमा – यदि एक जानबूझकर एक और खामियों, शिकार अधिकार, यहां तक कि एक दायित्व, के बराबर अनुपात में इस अन्याय का बदला लेने की है. यदि एक जानबूझकर तुम्हारे साथ गलत है, और तुम न्याय नहीं चाहते और न ही किया था गलत कर्ता आप उसे अपनी माफी माँगने के लिए, एक ऋण तो है, उसके द्वारा आप के लिए होता था / उसकी है, जो केवल एक बार न्याय को पूरा कर सकते हैं एक अधिनियम के माध्यम से (हो बदला या जिरगा परिषद के निर्णय) के लिए गलत किया मुआविज़ा प्रदान की गई है.
* ब्रदरहुड और विश्वास – विश्वास है कि पश्तून साथी भाई या बहन और भरोसेमंद होना चाहिए बड़ी संभव हद तक सहायता प्रदान की.
* ऑनर – पश्तून अपनी स्वतंत्रता और मानवीय गरिमा को बनाए रखने चाहिए. न्यायाधीश पश्तून समाज और इसकी बहुत महत्वपूर्ण में बहुत महत्व है एक सम्मान या गौरव को बनाए रखने की है.
* स्व सम्मान – व्यक्ति खुद को और दूसरों का सम्मान करने के लिए ऐसा करने के लिए, खासकर जो वे नहीं जानते कि सक्षम होना चाहिए. सम्मान घर पर परिवार के सदस्यों और रिश्तेदारों के बीच शुरू होता है.
* और करुणा सहयोग – गरीब, कमजोर, और चुनौती दी समर्थित होना चाहिए. शामिल किए जाने के बहिष्करण को प्राथमिकता दी जानी चाहिए. करने के लिए अत्याचार, फासीवाद और अति उत्साही समूहों के खिलाफ की रक्षा करने के लिए और काम स्मार्ट पहली और फिर मुश्किल है.
* परिवार – परिवार पत्नियों, बेटियों, बुजुर्गों, माता पिता, पुत्र, पति और के लिए सम्मान के साथ एक जिम्मेदारी और कर्तव्य की पवित्र विश्वास के तहत महिमा होना चाहिए.
साथी पश्तून के लिए परवाह किया जाना चाहिए – * हम एक परिवार हैं. वहाँ जनजातियों के सैकड़ों हो सकता है, लेकिन वे एक दूसरे के साथ संघ में एक भाग्य है.
पश्तून जीवन, कला, विज्ञान और संस्कृति में उद्देश्य ज्ञान, जो परमेश्वर की ओर से दी गई फल माना जाता है की तलाश – ज्ञान *.
पश्तून इतिहास * – ग्रेट मूल्य पश्तून इतिहास त्रासदियों और जीत में रखा गया है. यह पश्तून सिखाता है “के लिए खुले मन रखने के लिए, सत्य की खोज जारी है, जिनमें से बहुत ही इतिहास में गायब हो गया है”.
* बुराई से लड़ने – ईविल अच्छा के साथ लगातार युद्ध में है. बुराई और लड़ा जाना चाहिए बुराई पर अच्छाई प्रबल होगा. यह एक पश्तून को बुराई से लड़ने जब वह / वह चेहरा आता है इसके साथ सामना कर्तव्य है.
* ईमानदारी और वादा – एक पश्तून अपने वादे रखने और सभी परिस्थितियों और समय पर ईमानदार होने के लिए जाना जाता है. एक सच पश्तून अपना वादा कभी नहीं टूटेगा.
* आतिथ्य-पश्तून सभी मेहमानों और जो लोग महान सम्मान के साथ उनके घरों में प्रवेश करने और हमेशा एक से जाना कह इलाज.

Pashtunwali – Persian Version / ولی پشتون — نسخه فارسی

پشتون ولی نانوشته دموکراتیک ، اجتماعی و سیاسی فرهنگ ، قانون و ایدئولوژی از جامعه پشتون ، از پدران و حامل خود را به نسل حاضر به عنوان یک کد حقوقی و اخلاقی که تعیین کننده نظم اجتماعی و مسئولیت های به ارث برده است.

این باستان “کد افتخار” که متعلق به پشتون ها از افغانستان و پاکستان ، از جمله جوامع پشتون در سراسر جهان است. پشتون ها در آغوش سنتی باستانی ، معنوی ، و هویت جمعی به مجموعه ای از کدهای اخلاقی و قواعد رفتار است که انعطاف پذیر و پویا ، که حاوی اصول مدرن و باستان گره خورده است.
این سیستم تمام امور اجتماعی و درونی جامعه پشتون قبل و بعد از اسلام اداره می شود. این را ایجاد کرده است دولت های بزرگ و کوچک محلی در آسیای مرکزی و جنوبی است و اجتماعی توسط اکثریت انجام می شود.

پشتون ولی ترویج احترام به خود ، استقلال ، عدالت ، مهمان نوازی ، عشق ، بخشش ، انتقام و تحمل نسبت به همه ، به خصوص به غریبه ها و مهمانان. همه این کدهای رفتاری هستند مفید در حفظ چک های اخلاقی و اجتماعی و توازن ، در درون جامعه پشتون. است در نظر گرفته مسئولیت شخصی هر پشتون را به کشف و دوباره کشف ذات و معنی پشتون ولی.

برای 8 قرن ‘ناسیونالیسم پشتون سیاسی دولت مرکزی برای اولین بار در قرن 12th شکل گرفته و پس از آن یک دولت قوی مرکزی در اواسط قرن 18 تاسیس شده است.
همه گروه های کوچک و بزرگ قبایل و اقوام و شرکت در اصلاح و بهبود از دولت دولت و مختلف آن در جنبه های اقتصادی ، اجتماعی و فرهنگی است. با تقویت روابط میان این گروه های قومی در امور اجتماعی و اقتصادی ، ناسیونالیسم را به ناسیونالیسم پشتون افغانستان تبدیل شده است.
پشتون است ولی سنگ پایه اول ، ناسیونالیسم پشتون دوم است و ملی گرایی افغانی است مرحله سوم و تکامل ساختار سیاسی است.

کد هستند ؛

* ایمان — اعتماد به خدا (معروف به “خدا”) مفهوم اعتماد به خالق یکی.
* افکار خوب ، خوب واژه ها ، کردار نیک — پشتون باید همیشه نسبت به افکار خوب ، زبان گفتار نیک و انجام عمل صالح تلاش.
* رفتار — پشتون ها با احترام رفتار می کنند باید نسبت به تمام مخلوقات از جمله انسانها ، جانوران و محیط اطراف آنها را. آلودگی محیط زیست و / یا تخریب آن است ولی در برابر پشتون.
* وحدت — بالاتر از زبان آنها صحبت می کنند ، بالاتر از خون آنها را نگهداری کرد ، بالاتر از مقدار پول آنها را ، ولی پشتون متحد پشتون به عنوان یک نفر در سراسر جهان است. درست است که در آن وحدت ، هر تلاش برای جدا کردن آنها را تنها در خدمت وحدت آنها برای تقویت وجود دارد. چه اتفاقی می افتد به یک — اتفاق می افتد به همه.
* برابری — هر مرد برابر است. هر مردی می خواهد در آینده اش می گویند و او را برای حق خود مبارزه به آراء و نظرات او شنیده می شود. همه مردم به همین خاطر باید با یکدیگر برخورد ، با نزاکت مناسب و یا احترام و هیچ کس نمی تواند اراده خود بر خود را به دیگری تحمیل کنند.
* مهمان نوازی و پناهگاه — مهمان نواز بودن به همه و بهخصوص به مهمان ها ، حتی دشمن ترین دشمنان ممکن است (در صورتی که برای خواسته) ارائه شود محراب ، پناهندگی و یا حفاظت و همچنین مواد غذایی و سایر کمک ها.
* عدالت و بخشش — اگر کسی عمدا خطاهای دیگر ، قربانی حق دارد ، حتی تعهد ، به انتقام این بی عدالتی به نسبت برابر است. اگر کسی عمدا به شما ستم ، و تو عدالت به دنبال ندارد و نه ستمکار از شما درخواست برای / بخشش خود را ، پس بدهی ، توسط او را به تو بدهکار / او ، که تنها می تواند یک بار تحقق عدالت (از طریق عمل انتقام یا تصمیم شورای جرگه) ارائه شده است به پاداش اشتباه انجام می شود.
* اخوان و اعتماد — اعتقاد به این که برادران پشتون ها یا خواهران باید مورد اعتماد و کمک به بیشترین حد ممکن است.
* افتخار — باید استقلال خود را پشتون و کرامت انسانی را حفظ کند. افتخار دارای اهمیت زیادی در جامعه پشتون و آن را بسیار مهم برای حفظ افتخار یک یا غرور.
* احترام به خود — افراد باید خود و دیگران به منظور قادر به انجام این کار ، به ویژه کسانی که آنها نمی دانند که احترام. احترام را در خانه آغاز می شود ، در میان اعضای خانواده و بستگان.
* شفقت و همکاری — فقیر ، ضعیف است ، و باید به چالش کشیده پشتیبانی می کند. ورود باید به محرومیت ترجیح داده میشود. برای دفاع در برابر استبداد ، فاشیسم و بیش از متعصب گروه ها و به کار هوشمند برای اولین بار و پس از آن سخت است.
* خانواده — خانواده باید تحت محکومیت مقدس از مسئولیت و وظیفه را با احترام به همسر ، فرزند ، بزرگان ، والدین ، فرزندان ، همسران و ستایش.
* ما یک خانواده — همکار پشتون باید برای اهمیت نداده ام. ممکن است صدها نفر از قبایل ، اما آنها در سرنوشت یک اتحادیه با یکدیگر.
* دانش — پشتون ها به دنبال دانش هدف در زندگی ، هنر ، علوم ، و فرهنگ را که در نظر گرفته میوه داده شده توسط خدا.
* پشتون تاریخ — ارزش بزرگ است در پشتون تاریخ ، تراژدی و پیروزی قرار گرفته است. می آموزد پشتون “به نگه داشتن ذهن باز ، برای ادامه جستجو برای حقیقت ، بسیاری از است که در زیر تاریخ خود از میان رفت”.
* مبارزه با شر — شیطان در جنگ مداوم با خوب است. ایول باید مبارزه کرد و خوب باید بر شر غلبه کنی. این وظیفه پشتون ها برای مبارزه با بد وقتی که او / او دارد می آید چهره به چهره با آن است.
* صداقت و قول — پشتون است برای نگه داشتن وعده های خود و صادق بودن در همه شرایط و زمان شناخته شده است. پشتون درست خواهد شد به عهد خود هرگز از.
* نوازی – پشتون درمان همه مهمانان و کسانی که وارد خانه خود را با احترام فراوان و همیشه به توسط یکی گفت.

Pashtunwali – Arabic Version / الباشتون — النسخة العربية

البشتون والي هو غير مكتوب الديمقراطية والاجتماعية والسياسية والثقافة ، والقانون والايديولوجية للمجتمع البشتون ، ورثت من أجدادهم والناقل للجيل الحالي باعتباره رمز القانونية والأخلاقية التي تحدد النظام والمسؤوليات الاجتماعية.

ومن قديمة “ميثاق شرف” الذي ينتمي إلى قبائل البشتون في أفغانستان وباكستان ، بما في ذلك مجتمعات البشتون في جميع أنحاء العالم. البشتون احتضان قديمة التقليدية والروحية ، والهوية الطائفية مرتبطة مجموعة من القواعد الأخلاقية وقواعد السلوك التي تتسم بالمرونة والديناميكية ، التي تتضمن المبادئ الحديثة والقديمة.
تمكنت هذا النظام جميع الشؤون الاجتماعية والداخلية للمجتمع الباشتون قبل الإسلام وبعده. وقد أنشأت الحكومات المحلية الصغيرة والكبيرة في وسط وجنوب آسيا ويمارس اجتماعيا من قبل الأغلبية.

البشتون والي يشجع احترام الذات والاستقلال والعدالة ، والضيافة ، والحب والتسامح والانتقام والتسامح تجاه الجميع ، ولا سيما إلى الغرباء والضيوف. كل هذه مدونات قواعد السلوك التي تساعد في الحفاظ على الشيكات الاجتماعية والأخلاقية والتوازنات داخل المجتمع البشتون. وهو يعتبر مسؤولية شخصية كل من البشتون لاكتشاف وإعادة اكتشاف جوهر ومعنى الولي البشتون.

لمدة 8 قرون ‘تشكيل حكومة قومية الباشتون السياسية المركزية لأول مرة في القرن 12th ، وأنشأ ثم تشكيل حكومة مركزية قوية في منتصف القرن 18.
وشارك جميع المجموعات الصغيرة والكبيرة والقبائل العرقية في إصلاح وتحسين الإدارة الحكومية وفي كافة جوانبه الاقتصادية والاجتماعية والثقافية. مع تعزيز العلاقات بين هذه الجماعات العرقية في الشؤون الاقتصادية والاجتماعية ، تحولت إلى قومية الباشتون القومية الأفغانية.
البشتون والي هو حجر الأساس الأول ، الباشتون القومية في المرتبة الثانية والقومية الافغانية هي المرحلة الثالثة والتطورية للبنية السياسية.

الرموز هي ؛

* الإيمان — الثقة في الله (المعروف باسم “الله”) مفهوم الثقة في الخالق واحد.
* خاطرة جيد ، جيد الكلمات ، الصالح — من الباشتون يجب أن نسعى دائما نحو التفكير الأفكار الجيدة ، والكلام جيد والعمل الصالح.
* سلوك — يجب أن تتصرف باحترام البشتون تجاه جميع المخلوقات بما في ذلك البشر والحيوانات والبيئة المحيطة بهم. تلوث البيئة و / أو تدميرها هو الولي ضد البشتون.
* الوحدة — فوق يتكلمون لغات ، وفوق أنها تبقي الدم ، وفوق مبلغ من المال لأنها تحقق ، البشتون والي يوحد البشتون كشعب واحد في جميع أنحاء العالم. حيث هناك وحدة وطنية حقيقية ، كل جهد ممكن لفكك منهم لن تؤدي إلا إلى تعزيز وحدة لديهم. ماذا يحدث لاحد — يحدث للجميع.
* المساواة — كل رجل هو على قدم المساواة. كل رجل يريد القول في مستقبله وقال انه سيدافع عن حقه في أن يكون رأيه مسموعا. ويجب على جميع الناس على التعامل بالتالي مع بعضها البعض ، مع الكياسة والاحترام السليم أو لا يجوز لأحد أن تفرض إرادتها على آخر.
* الضيافة والملاذ — كوني مضيافة للجميع ، وخاصة للضيوف ، حتى أشد الناس عداوة للأعداء أيار / مايو (إذا طلبت) أن توفر الملاذ واللجوء أو الحماية وكذلك المواد الغذائية والمساعدات الأخرى.
* العدل والغفران — إذا كان أحد الأخطاء عمدا آخر ، ضحية الحق ، بل واجب ، للانتقام من هذا الظلم في نسبة متساوية. إذا كان قد ظلمت عمدا واحدة لك ، وأنك لم السعي لتحقيق العدالة وليس للظالم أطلب منكم الصفح وظيفته ، ثم الدين ، ويعود إليكم من له / لها ، والتي يمكن أن تتحقق العدالة إلا مرة واحدة (من خلال فعل وقدمت الانتقام أو قرار من مجلس جيرغا) لتعويض الخطأ القيام به.
* الأخوة والثقة — في اعتقادهم بأنه ينبغي زميل موثوق بها الاخوة البشتون أو الأخوات وساعدت إلى أقصى حد ممكن.
* الشرف — يجب أن البشتون المحافظة على استقلاله وكرامة الإنسان. الشرف وأهمية كبيرة في المجتمع وأهميتها البشتون جدا للحفاظ على شرف واحد أو الفخر.
* احترام الذات — يجب أن يكون الأفراد احترام أنفسهم والآخرين من أجل أن تكون قادرة على القيام بذلك ، لا سيما انهم لا يعرفون. احترام تبدأ من البيت ، بين أفراد الأسرة والأقارب.
ولا بد من دعم الفقراء والضعفاء ، وتحدى — * التراحم والتعاون. يجب أن يكون من المفضل لإدراج الإقصاء. للدفاع ضد الجماعات الاستبداد والفاشية والتفاني والعمل على أول الذكية ويصعب بعد ذلك.
* الأسرة — يجب أن يمجد العائلة تحت قناعة مقدسة من مسؤولية وواجب مع احترام وزوجات بناته ، والشيوخ والآباء والأزواج والأبناء.
* ونحن عائلة واحدة — يجب أن يهتم لزميل البشتون. قد يكون هناك المئات من القبائل ، ولكن لديهم مصير واحد في الاتحاد مع بعضها البعض.
* المعرفة — البشتون طلب العلم الهدف في الحياة والفن والعلوم والثقافة ، والتي تعتبر الفواكه التي يمنحها الله.
* تاريخ البشتون — يتم وضع قيمة كبيرة في المآسي البشتون والتاريخ والانتصارات. أنه يعلم البشتون “للحفاظ على عقل منفتح ، لمواصلة البحث عن الحقيقة ، والكثير منها قد اختفت تحت التاريخ نفسه”.
* محاربة الشر — الشر هو في حالة حرب مستمرة مع جيدة. يجب محاربة الشر والخير يجب أن تنتصر على الشر. ومن واجب البشتون لمحاربة الشر عندما كان عليه أن يأتي وجها لوجه معها.
* الصدق والوعد — هو معروف من الباشتون لحفظ وعودهم وصادقة في جميع الحالات والأوقات. وسوف البشتون صحيح أبدا كسر عودهم.
* الضيافة والبشتون معاملة جميع الضيوف والناس الذين يدخلون بيوتهم مع احترام كبير ودائما من جانب واحد قائلا.

Pashtunwali – Urdu Version / پختون ولی — اردو ورژن

پشتون ولی ایک الکھیت جمہوری ، سماجی و سیاسی کلچر کے قانون ، اور شیروانی معاشرے کے نظریے ، ایک قانونی اور اخلاقی کوڈ کہ سماجی نظام اور ذمہ داریوں کا تعین کرتا ہے جیسا کہ موجودہ نسل کو ان کے باپ دادا اور پیشے سے وراثت میں ملا ہے.

یہ ہے کہ افغانستان اور پاکستان کے پشتون ہی کے لئے ہے ، دنیا بھر میں پختون کمیونٹی سمیت ایک قدیم “عزت کے کوڈ” ہے. پشتون ایک قدیم روایتی روحانی ، گلے ، اور اجتماعی تشخص کی اخلاقی کوڈ اور طرز عمل کے قوانین کا ایک سیٹ ہے کہ لچک دار اور متحرک ہے ، قدیم و جدید اصولوں پر مشتمل سے بندھا ہوا.
اس نظام سے پہلے اور اسلام کے بعد پھتون معاشرے کے تمام سماجی اور اندرونی معاملات میں کامیاب رہی ہے. یہ وسطی اور جنوبی ایشیا میں چھوٹی اور بڑی مقامی حکومتوں کو پیدا فرمایا ہے اور اسے سماجی طور پر اکثریت کی طرف سے عمل کیا جاتا ہے.

پختون ولی خود عزت ، آزادی ، انصاف ، مہمان نوازی ، محبت ، معافی سب کی طرف سے بدلہ ، اور رواداری کو فروغ دیتی ہے ، اجنبی اور مہمانوں کے لئے خاص طور سے. سب کاموں سے یہ کوڈ پشتون معاشرے میں سماجی اور اخلاقی چیک اینڈ بیلنس کو برقرار رکھنے میں مدد مل رہی ہے. یہ ہر پشتون کے ایک ذاتی ذمہ داری پر غور کرنے کی تلاش ہے اور دوبارہ پشتون ولی جوہر اور معنی کی تلاش.

‘8 ویں صدی کے لئے پھتون قوم پرستی 12th صدی میں پہلی بار ایک سیاسی مرکزی حکومت قائم کی اور پھر اس کے وسط 18th صدی میں ایک مضبوط مرکزی حکومت قائم کی.
تمام چھوٹی اور بڑی قبائل اور نسلی گروہوں سے حکومت انتظامیہ کی اصلاح اور بہتری میں اور اس کے مختلف اقتصادی ، سماجی اور ثقافتی پہلوؤں میں حصہ لیا. سماجی و اقتصادی امور میں ان نسلی گروہوں کے درمیان تعلقات کو مضبوط کرنے کے ساتھ ، پھتون قوم پرستی افغان قومیت میں تبدیل کر دیا گیا تھا.
پھتون قوم پرستی پشتون ولی کے پہلے سنگ بنیاد ہے ، دوسری ہے اور افغان قوم پرستی کے سیاسی ڈھانچے کے تیسرے اور ارتقاء کے مرحلے میں ہے.

کوڈ کر رہے ہیں ؛

* عقیدہ — خدا (کے طور پر “اللہ” کہا جاتا ہے) ایک خالق ہے میں یقین کے خیال میں یقین کرتا ہوں.
* اچھے خیالات ، بہت اچھا کلام ، نیک اعمال — ایک پختون ہمیشہ اچھی سوچ ، اچھے الفاظ بولنے اور نیک اعمال کرتے رہے طرف جہاد کرنا ہوگا.
* برتاؤ — پشتون لوگوں ، جانوروں اور ان کے ارد گرد کے ماحول سمیت تمام مخلوق کی طرف احترام سے پیش آنا چاہیے. ماحول کی آلودگی اور / یا اس کی بربادی پشتون ولی کے خلاف ہے.
* وحدت — زبانوں میں انہوں نے خون کے وہ رقم جو وہ کرتے کے اوپر رکھنا ، ، پختون ولی کو دنیا بھر میں ایک قوم کے طور پر پشتونوں کو متحد کرتی اوپر بات ، اوپر. جہاں سچ یکتا ، ہر درمیان پھوٹ ڈال ان کے اتحاد ان کے پاس مضبوط بنانے کے لئے صرف خدمت کرے گا کرنے کی کوشش ہے. ایک ساتھ کیا ہوتا ہے — سب کو ہوتا ہے.
* مساوات — ہر شخص کے برابر ہے. ہر شخص چاہتا ہے ایک اس کی مستقبل میں کہیں اور انہوں نے اپنے حق کی لڑائی ہے اس کا قول سن لیا جائے گا. سب لوگ ایک دوسرے کے ساتھ اس لئے مناسب كياسة یا احترام اور نہ ایک دوسرے کے لئے پر ان کے گا مسلط کر سکتے ہیں ایک سے نمٹنے چاہئے.
* ہوسٹنگ اور حرم — ہونے کے ناطے سب سے نواز ، اور مہمانوں کے لئے خاص طور سے ، یہاں تک کہ دشمن کے سب سے زیادہ دشمن ہے (اگر مانگا) کر سکتے ہیں حرم سے پناہ کا ، یا حفاظت کے طور پر خوراک اور دیگر امداد فراہم کی جائے.
* انصاف اور بخشش — اگر کسی کو جان بوجھ کر ایک دوسرے پر ظلم کیا ، شکار کا حق بھی ایک ذمہ داری ، برابر کا تناسب میں اس ظلم سے بدلہ لینے کی ہے. اگر کسی کو جان بوجھ کر آپ پر ظلم کیا ہے ، اور آپ کو انصاف حاصل نہیں کیا اور نہ ہی ظالم آپ کو اس کی بخشش ہے ، تو ایک قرض ہے ، اس کی طرف سے تم پر واجب الادا طلب / اس کے ، جس میں صرف ایک بار انصاف کیا جا سکتا ہے ایک ایکٹ کے ذریعے پورا کیا ( بدلہ یا جرگہ کونسل کے فیصلہ) کو غلط کیا بدلہ فراہم کی گئی.
* اخوان المسلمون اور اعتماد کی — یہ عقیدہ ہے کہ ساتھی پشتون بھائیوں یا بہنوں اور پر اعتماد ہونا چاہئے سب سے زیادہ ممکن حد تک مدد فراہم کی.
* عزت — پشتونوں کو ان کی آزادی اور انسانی وقار کو برقرار رکھنے چاہئے. جج صاحب پشتون معاشرے اور اس کے بہت سے اہم میں بڑی اہمیت ہے ایک اعزاز یا فخر برقرار رکھنے کے لئے ہے.
* خود احترام — افراد کے لئے ایسا کرنے کے لیے ، خاص طور سے ان لوگوں کو وہ نہیں جانتے کے قابل ہوں خود کو اور دوسروں کا احترام کرنا چاہئے. عزت گھر میں خاندان کے رکن اور قریبی رشتہ داروں میں سے ہوتی ہے ،.
* ہمدردی اور تعاون — غریب ، کمزور ، اور چیلنج کی حمایت کی جائے گی. انکلوژن اخراج کو ترجیح دی ہوگی. کرنے کے لئے ظلم ، فاسیواد اور پر سرگرم گروپوں کے خلاف اپنا دفاع اور کام کرنے کی زبردست پہلے اور پھر مشکل.
* خاندانی — خاندان کی ذمہ داری اور ذمہ داری کے ایک بیویوں ، بیٹیوں ، بزرگوں ، ماں باپ ، بیٹے ، شوہر اور اس کے لئے احترام کے ساتھ مقدس کی سزا کے تحت پاک کرنا ہوگا.
ساتھی پشتون کے لئے دیکھ بھال ہوگا — * ہم نے ایک خاندان ہے. وہاں قبائل کے سینکڑوں ہو ، لیکن وہ ایک دوسرے کے ساتھ اتحاد میں سے ایک کی قسمت ہو سکتا ہے.
پشتون زندگی ، فن ، سائنس اور ثقافت کے مقصد علم ، جو خدا کی طرف سے عطا کی پھل سمجھا جاتا ہے طلب — علم *.
* پشتون تاریخ — عظیم قیمت پشتون تاریخ تراسدیوں ، اور فتوحات میں رکھا جاتا ہے. یہ پشتون سکھاتا ہے “کے کھلے دل رکھنے کے لئے ، حق کی تلاش جاری رکھنے کے لئے ، بہت سے جن کی تاریخ ہی کے تحت موجود ہے”.
* برائی سے لڑو — شیطان اچھا کے ساتھ مسلسل حالت جنگ میں ہے. شیطان اور ہو لڑے گا اچھا نقصان پر ضرور غالب ہو. یہ ایک پشتون ہی برا لڑنے کے لئے جب وہ / وہ اس کے ساتھ آمنے سامنے آتا ہے فرض ہے.
* ایمانداری اور وعدہ — ایک پشتون اپنے وعدے رکھنے اور تمام حالات اور اوقات میں ایماندار ہونے کی وجہ سے جانا جاتا ہے. ایک سچا پشتون اپنا عہد توڑ ڈالتے کبھی نہیں ہوگا.
* ہوسٹنگ پشتون تمام مہمانوں اور لوگ بہت احترام کے ساتھ ان کے گھروں میں داخل ہوا اور ہمیشہ ایک طرف سے کہہ جانے کا علاج.

Khan Samad Khan Achakzai – Khan I Azam

In 1907 in south Balochistan a bloom star was born,showing signs for liberty and sovereignty, Khan Abdul Samad Khan Achakzai, born in the pious priest family of Maulana Noor Mohammad Khan and Begum Noor Mohammad Khan at Inayatullah Karez near Gulistan, close to Quetta. Maulana Noor Mohammad Achakzai imparted to his son Samad best of religious and academic education to meet the challenges of the closing 19th century and beginning of the 20th century. Samad Achakzai proved worthy of trust reposed in him, by his parents. Samad acquired Knowledge of religious education at home and then modern education available at Govt School Gulistan. Samad excelled in both which broadened his sphere to handle hazardous personal and political life.

Career: KHAN SAMAD KHAN ACHAKZAI was a Pashtun nationalist political leader from Quetta, Pakistan. Samad Khan was the founder and head of Pakhtunkhwa Milli Awami Party. Samad Khan, known as “Khan-I-Azam” was an active Pashtun nationalist. He was repeatedly imprisoned both during the British Raj and the Pakistani government for ‘secessionist activities’.

Khan I Azam & Baluch Gandhi – During the Indian Independence Movement, he was a member of the Congress party in the Baluchistan area of British India, and campaigned for Pashtun autonomy in a united secular India, along with Khan Abdul Ghaffar Khan in the North-West Frontier Province. A follower of Mahatma Gandhi, he was known by many as the “Baluch Gandhi”. He was a member of the NAP (National Awami Party), before forming a breakaway Pakhtunkhwa Milli Awami Party. He was assassinated by Nawab Akber Khan Bugti. Bugti Tribes men who were located near by in the house of their Nawab, threw a hand grenade in his house. He was member of the Baluchistan Provincial Assembly at the time of his assassination in December 1973. After Samad Khan’s death, his son Mahmood Khan Achakzai became the chairman of the party. Pashtoon pioneers and freedom fighters like Bayazeed Roshan, Khushal Khan Khattak, Sher Sha Suri, Mirwais Neka, Ghazi Amanullah Khan, Khan Abdul Ghafar Khan Bacha Khan and Baba e Pashtoon Khan e Shaheed Khan Abdul Samad Khan Achakzai fought for the freedom of Afghan Pashtoon nation and lived their lives for one cause that was to keep the nation independent and live like an honorable human being on their home land.

Though after Independence our brothers & sisters were divided & families torn apart by the political greed but one should not forget the contribution which the ancestors of ours like these gave & sacrifices which they came across. Its our duty to carry forward the legacy of these Great Heroes & the best way is to keep it alive in our minds & heart so that we can pass on it to our generations to come.

Tag Cloud