To render sacrifices for the sake of a glorious cause, irrespective
of selfish motives is the spirit of the Pakhtuns. Pakhtunkhwa in
itself is a code of life irrespective of policies, rules or
regulations set by government in the tribal territories. The tribal
people rarely commit dacoity, robbery and adulterations and are ospitable to guests and strangers. They respect ladies; no matter
how long their enmity, ladies from the enemy side are respected and
exempted from revenge. If any of the enemies violate these codes it
is blamed and accused of dishonouring Pukhtunwali. Are you not a
Pakhtun to do such wrong? If a stranger seeks shelter in a tribal
Pathan’s house, hewould rather sacrifice his life than let any harm
befall him. He does so with great pride and says I am a Pakhtun. I
would give my life for my guest if need be. If one does not fast in
the month of Ramazan or miss prayers, he is asked: are you not a
Pakhtun to observe the sanctity of Ramazan or miss prayers?
Pakhtu itself is a code which a Pakhtun does not want to deviate
from. A nations history plays a key role in its rise and fall. It is
in this way that it becomes obligatory up on the followers to omit
or commit, to own or disown to make or mar their own history. The
followers are often supposed to own their ancestors great
achievements. Like any history making nation in the world, Pakhtuns
too, have a brilliant and proud history. This history is spread over
a vast span of time and almost all non-Pakhtuns columnist know the
history of Pakhtun but due to prejudice, they try to overshadow this
glorious history by presenting distorted facts. They don’t realise
that by distorting facts, they leave so many people disgusted.
The first reference to Pakhtun nation was Made in the books Ragvan
Pakht and Pakhta and supposed that Pakhtuns were Aryan by caste.
Later in 500 AD, Roman historians referred to Pakhtuns as Pakhtwan
and their abode as Pakteen. All these indicate that the history of
pakhtuns and Pakhtunkhwa is older than 500 AD. The word Pathan has
Arabic roots and is derived from the word Batan meaning the front
of a warship that faces all odds if any in the water flow. It was
for these martial qualities, that the Arabs gave the Pakhtuns the
name Batan, which latter became Pathan in the course of time.
Similarly before the advent of Islam, the Armenians called the the
tribal people Pakhtuwan which is the early form of Afghan
Pakhtuns/Pathans comprising Afridi, Mohmands, Yousafzai, Bangash,
Khattak, Orakzai, Wazir-Masud and Kakars.
these different tribes are Pakhtuns by origin. The arrival of
Pakhtuns in Hind is spread over two periods. One is right after the
death of Muhammad Ghauri in 1206 when Qutbuddin Aibak established a
new dynasty as Ghulaman. He enlisted majority of Pakhtun soldiers
into his Ghulaman army. He did so because of the bravery and loyalty
of Pakhtuns.
The Pakhtuns proved their worth by defending the subcontinent from
the onslaught of enemies. Due to their devotion and dedication, this
period is called the Afghan period. Afterwards , the rule of Mughal
started in 1526 and lasted upto 1857,when theEnglish took over the
sub continent.
In this latter period, Pakhtuns spread over the whole India. Many
Pakhtuns ruled various parts of India including Delhi, the capital
of India. Amongst them were Ahmad Shah Abdali, Nadir Shaha nd Amir
Abdur Rehman.
The Pakhtuns have fought bravely against the English, the Sikhs, the
Marhatas and the Mughals.They have always preferred death over
disgrace for the sake of country.
Urdu poetry was introduced in the 19th century in the subcontinent
while that of Pakhto dates back to 139 hijra. The first Pakhtu poet
Amir Kror wrote a Pashto poem saying I see no man like myself in
Hind, Sindh and even in Kabul. Khushal Khan Khattak born in 1022 is
said to be the author of 72 Pashto written books.
His vigorous national poetry reflects an everlasting aspiration for
the unity of Pakhtuns and is praised in golden words by Allama
Iqbal. The masterpiece of Khushal Khan Khattak Baznama has been
translated as Shaheen by Allama Iqbal in Urdu and Persian. Similarly
Khushal Khan Khattak is the contemporary of Abdul Rehman Baba whose
mystical and religious poems are read all over the world.