Ghani khan writes in his book " PATHAN" THE most difficult part of writing is to know where to begin, just as the most difficult part of speaking is to know where to stop. Nothing is more irritating than a blank sheet of paper staring stupidly into your face when you are bursting to write but cannot make up your mind how to set about it.I want to talk about the Pathans, the people I love, which makes may task harder than ever. I want you to love them as I do. But the Pathan is not easy to love. He takes a lot of knowing. His is a most complicated simplicity. I want to bring him down from the peaks of Khyber and the fields of Hashtnager face to face with you in his torn clothes and grass shoes, his eyes full of manliness, laughter and the devil, and his head full of a childish and noble pride - the chief camouflage he uses to hide his poverty and want. Yes, I want to bring him to you and make him talk to you - of his struggle and his dreams, of love and feuds, his field and his watch-tower, his new rifle and his old wife.The undertaking, you will admit, is difficult. No wonder I did not know where to begin. But I have a scheme. I shall make him sing his love-songs to you, so that you may feel the throb of his heart. He will tell you a Pathan fairy tale so ^hat you may listen to what he tells his culinary. He will tell you a story of an incident in his village so that you may see how he lives. He will talk to you about the moon so that you may know how he loves. He will talk to you about his customs so that you may understand his laws. He will talk of dacoities, raids and duels so that you may know the power that drives him. He will talk to you of priests and magic and charms so that you may know the darkness in his heart. He will talk to you of life and death and right and wrong, and I hope by that time you will know him and after you get to know him I shall butt in and try to talk about him, of his relation to you and his connection with your future. For whether you like it or not he is your neighbour. And on the most unfortunate side of your house - the side that faces Russia. You must know him because Russia will have a lot to say about the shape of things to come. They will come to the Pathan before they come to you.May I then introduce you to your neighbour! He has a fine turban and intriguing trousers. Let's have a look at him. But before we do that we might as well know something of his race and his origin.HistoryMOST people look at his nose and say he is a Jew. Because they cannot link him with anyone else, they say he is one of the lost tribes. His Islamic faith, and its inevitable influence on his life and manners, give a certain plausibility to this impression. Yet the basic principles that rule him no matter who the King is are more Spartan than Jewish.I have been very curious about his origin. The oldest writer I could consult about him is that charming old humbug, Herodotus, who believed all that he heard, and wrote all that he believed, he refers to the Pathan's part of the world as Bectia, and says it is inhabited by a small dark people who deal in gold and spices. He goes on to say that this gold is collected at great risk of life in the desert from ants as big as dogs who bring it out from the bowels of the earth. The sun in this gold field is too hot for any animal except the camel. So when the ants, who are supposed to indulge in road and town- building only at night, retire from the sun into their holes, the Bectians rush in on their camels and collect the gold and gallop back to get out of the home of those man-eating ants before sunset. Many of them, says the kindly Herodotus, are killed but some get away with the precious metal.This proves many things1) That the Bectians were not as good warriors as the Greeks but they were better liars.(2) That the world had a system of trade rights and monopoly even in the time of Alexander.(3) That this is the only argument in favour of the theory that then the Pathans might have been Jews.(4) That dear old Herodotus is perfectly truthful and has therefore recorded the greatest number of lies. The world has always had clever liars and saintly Herodotuses who believed them.It also proves that the people who now inhabit the vague Bectia of Herodotus (he is poor in geography - all gossips are and the old Greek is a delightful old gossip - with a solemnity that makes you laugh and a skin that makes you wonder) are neither small nor dark nor clever monopoly traders. On the contrary they are big and fair and straight and look upon murder as a much more respectable pastime than trade.Apparently some friends of Herodotus settled along the rivers and valleys of the Bectians, acquired their lovely steaks for wives and talked to their children about war and courage, death and glory. For, the Pathan will forgive you anything if you do it bravely enough. His villages have Greek names. His tribes have Greek customs. Like the Greek he is a great poet and a great warrior. Like the Greeks almost all his wars are over juices.The Pathans have no written history but they have thousands of ruins where the carved stones tell their story to anyone who would care to listen.The oldest relics you see are of a distinctly pre-Greek period. They are the same in conception and style as those of the United Provinces or Orissa, e.g.the features of dolls and gods (two things that humanity has a way of mixing up) are most unlike those of the Pathans of today.But when we come to the Buddhist and the Greco-Buddhist period the features of the dolls and Buddhas and kings and saints take the likeness of those of the Pathans of today. The great ferocity of the Pathan might well be a reaction to a rather long dose of Buddhist non-violence.Racially he is clearly Greek, crossed with something. What that something was I do not know. Nor would I worry about it any further. What he was five thousand years ago does not matter.It is also obvious that he was a Buddhist before he became a Muslim, and that he was a Hindu before he became a Buddhist. I do not know what sort of a Buddhist he was in spite of the thousand of images of Buddha that he made. For he is a good shot, and a bad soldier. He is too independent to make the ideal follower of any prophet, so probably he was a good sculptor and a poor Buddhist.Whatever he might be, he is not a Jew, for where will you find a Jew who will tell his culinary about war and courage, death and glory! He is perhaps a mixture of every race that came to India from the heart of Asia "the Persian, the Greek, the Mongol and the Turk.Each race has contributed something to his virtues and vices, looks and beliefs, religion and love-songs. His temperament, like his clothes, is picturesque and elegant. He loves fighting but hates to be a soldier. He loves music but has a great contempt for the musician. He is kind and gentle but hates to show it. He has strange principles and peculiar notions. He is hot-blooded and hot-headed and poor and proud, if that is what you call a Jew, then he is certainly a Jew, nose and all.The best course would be to forget how it all started and look upon what he really is today. Neither a Jew nor a Greek, but a temperamental neighbour who might become a loving friend, or a deadly enemy. He knows no happy medium; that is his greatest virtue and his greatest drawback.

"A Pashtun Warrior's Farewell"

Beloved, on a parchment white
With my heart's blood to thee I write;
My pen a dagger, sharp and clean,
Inlaid with golden damascene,
Which I have used, and not in vain,
To keep my honour free from stain.

Now, when our house it's mourning wears,
Do not thyself give way to tears:
Instruct or eldest son that I
Was ever anxious thus to die,
For when death comes the brave are free-
So in thy dreams remember me.

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Am not a pathans or a Pashtun..I have read a lot about this strange race of people.. and have come to admire and respect them for their courage, bravery their friendship and their anger.. These people are born fighters..The blood of freedom runs in their veins...True to their word and promise...its the only race of people on this earth that have never seen or been defeated in a long run, and this is one race that will never submit themselves to be ruled by anyone they don't approve off....

Political Agent Khyber 1887

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proud to be a pathan

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Tundi Bad-e-Mukhalif say na ghabra ay auqab
Yeh to chalti hay tujhey ouncha uraney k lye

me too . proud to be a pakistani as well as pathan

Origins

The Waziris are an isolated tribe and have lived in the Pashtun tribal belt region for many centuries[citation needed]. Like most other Pashtun tribes, the Waziris might be descendants of Aryans or the later migrant Scythians with some Hephthalite and Kushan admixture[citation needed]. Others claim that the Wazir resided in the mountainous region for several thousand years[citation needed] in a similar fashion[citation needed] to the Afridis.[citation needed] Wazir are the descendants of Waziri who was the son of Sulaiman[citation needed], the son of Kuki[citation needed], the son of Karlan and grandson of Qais Abdur Rashid. So they are usually described as being a tribe of Karlani Pashtuns.

From this common origin come the Wazirs, a title which properly includes the Wazirs, Gurbaz, Lalawazir in Kugiani in the area of the Sufed Koh in Afghanistan and Mahsuds but the word Wazir has now practically been appropriated by the former[citation needed].

Language

The two agencies have quite distinct characteristics, though both tribes are subgroups of the Wazir Tribe and speak a common Wazirwola language, which is in fact a dialect[citation needed] of the Pashto language.

Tribes and Sub-Tribes

The Wazirs dominate the hilly tracts; Khaisora, Sherathala Plain, Kaitu valley, Lower stretches of the Kurram River, and upper parts of the Tochi Valley beyond Kharakamar. They are divided into two tribes Ahmadzai and othmanzai, Ahmad zai has two main branches, sain khel(Husain khel) and kalokhel, the othmanzai are divided in to three main sections namely: Ibrahim Khel, Wali Khel and mohmit khel. These sections are further divided into several sub-sections.

The Wazir tribes are divided into sub-tribes governed by male village elders who meet in a tribal jirga. Socially and religiously Waziristan is an extremely conservative area[citation needed]. Women are carefully guarded, and every household must[citation needed] be headed by a male figure. Tribal cohesiveness is also strong through so-called Collective Responsibility Acts in the Frontier Crimes Regulation.

They have a formidable reputation[citation needed] as warriors and are known for their frequent blood feuds[citation needed]. Traditionally, feuding local Waziri religious leaders have enlisted outsiders[citation needed] while this is not the reality as quoted by the local people who claim they are totally against the foreign militants living here.

Transport Industry

The Wazir tribes have managed to monopolize the transport industry of Pakistan running commercial trucks loaded with goods throughout the country. Due to the relative limited resources of the Waziristan region, many Wazir as well as Mahsud send back valuable income to their respective families by working outside of the region. Wazir's have earned a reputation[citation needed] for assuring the arrival of shipments on time through some of the most treacherous and dangerous routes (eg. Karakorum Highway) and as such, are considered the country's lifeline[citation needed] in commercial goods transport. Furthermore, Wazir are prominent businessmen[citation needed] in almost all of Pakistan's major urban centres including Karachi, Lahore, Islamabad, Rawalpindi, Sialkot and Multan.

Famous Personalities


Malik Faridullah Khan Shaheed (Hilal-e-Imtiaz), Chief of wazir and former Federal Minister
Faqir of Ipi: Haji Amir zaali khan alias Faqir of Api was a renowned freedom activist and took part in the violent struggle against the British raj. He was the only freedom fighter at the end of the British raj. He was a strong supporter of the Pakhtunistan cause.

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Khushal Khan Khattak (1613–1689) (Pashto: خوشحال خان خټک) was a prominent Pashtun poet, warrior, and tribal chief of the Khattak tribe.[1] He wrote a huge collection of Pashto poems during the Mughal Empire in the 17th century, and admonished Afghans (Pashtuns or Pakhtuns) to forsake their divisive tendencies and unite against the Mughal army. Promoting Afghan nationalism through poetry, he was a renowned military fighter who became known as the "Afghan Warrior Poet".[2] Khushal Khan lived in the foothills of the Hindu Kush mountains in what is now Khyber Pakhtunkhwa in Pakistan.

Early life:

Khushal Khan was born in or about 1613 into a Pashtun family of the Khattak tribe. He was the son of Shahbaz Khan from Akora, Mughal ruled India (now in Nowshera District of Kyber-Pakthunkhwa, in Pakistan). His grandfather, Malik Akoray, was the first Khattak to enjoy widespread fame during the reign of the Mughal King Jalal-ud-din Akbar. Akoray moved from Teri (a village in Karak District) to Sarai Akora, the town which Akoray founded and built. Akoray cooperated with the Mughals to safeguard the trunk route and was generously rewarded for his assistance. The Akor Khels, a clan named after Akoray, still hold a prominent position in the Khattak tribe. The Khattak tribe of Khushhal Khan now lives in areas of Karak, Kohat, Nowshera, Peshawar, Mardan and in other parts of the Khyber Pakhtunkhwa.

Khushhal Khan’s life can be divided into two important parts — during his adult life he was mostly engaged in the service of the Mughal king, and during his old age he was preoccupied with the idea of the unification of the Pashtuns.

His first involvement in war occurred when he was just 13 years old. Emperor Shah Jehan appointed him as the tribal chief and Mansabdar in 1641 at the age of 28 after the death of his father. In 1658, Aurangzeb, Shah Jehan's successor, threw him away as a prisoner in the Gwalior fortress.

Rebellion and the Moghul Empire

Contemporary painting of Khushal Khan in military uniforms

After Khushal Khan was permitted to return to Pashtun dominated areas (Pashtunistan), he incited the Afghan tribes to rebel against the Mughal Emperor Aurangzeb.[4] Along with the Rajputs, the Pashtun (Afghan) tribesmen of the Empire were considered the bedrock of the Mughal Army. They were crucial defenders of the Mughal Empire from the threat of invasion from the West. The Pashtun revolt in 1672 was triggered when soldiers under the orders of the Mughal Governor Amir Khan attempted to molest women of the Safi tribe in what is now Kunar. The Safi tribes attacked the Mughal soldiers. This attack provoked a reprisal, which triggered a general revolt of most of the tribes. Attempting to reassert his authority, Amir Khan led a large Mughal Army to the Khyber pass. There, the army was surrounded by tribesmen and routed, with only four men, including the Governor, managing to escape.

After that the revolt spread, with the Mughals suffering a near total collapse of their authority along the Pashtun belt. The closure of the important Attock-to-Kabul trade route along the Grand Trunk road was particularly critical. By 1674, the situation had deteriorated to a point where Aurangzeb himself camped at Attock to personally take charge. Switching to diplomacy and bribery along with force of arms, the Mughals eventually split the rebellion and while they never managed to wield effective authority outside the main trade route, the revolt was partially suppressed. However, the long term anarchy on the Mughal frontier that prevailed as a consequence ensured that Nadir Shah's Khorasanian forces half a century later faced little resistance on the road to Delhi.

Death and tribute

Forced to flee after the Mughals reasserted control, he died on February 25, 1689 at Dambara, many years after attempting to unite the various Pakhtun tribes together. It is believed that Khattak had gone on an expedition to "Tirah", a rugged mountainous area in Khyber Pakhtunkhwa where he died. People searched for him and found his dead body a number of days laters with his sword and the carcass of his horse (known as "Silai" in Pashto, which means Wind). His death symbolises his courage and his love for his Afghan (Pakhtun) motherland.

He is buried near Akora Khattak in Khyber Pakhtunkhwa, where many Pashtuns continue to pay tribute and visit his tomb. His grave carries the inscription:da afghan pa nang may watarla tura, nanagyalai da zamana khushal khattak yam "I have taken up the sword to defend the pride of the Afghan, I am Khushal Khattak, the honorable man of the age." [6]

The Mazar (tomb) of Khushal Khan Khattak is situated near the Railway Station of Akora Khattak in the Nowshera district of Khyber Pakhtunkhwa, in Pakistan.

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Karnal Sher Khan (1970 - 1999)

29 yrs, Captain, 12 Northern Light Infantry (NLI), 27 Sind

Nishan-e-Haider (1999)


Background

In 1984, India occupied the Pakistani posts at Siachen glacier. These posts had been vacated due to winters and snowing in the northern areas of Pakistan. India had in fact violated the Line of Control (LOC) in order to capture these posts. Pakistan's efforts to take these areas back from Indian possession turned out to be futile, and a war was fought in the worst possible circumstances for 15 years without any significant reward to either side.

The Indians posted an entire Division at Siachen Glacier. The ammunition and food was supplied to this division through the Srinagar-Leh Highway, the road joining the area of Leh (Siachen) with the capital of Jammu and Kashmir, Srinagar. The area surrounding the road was mountainous, with Tiger Hill being the peak that offered the best view of the entire northern area, providing those who were on it with a terrific aerial advantage. The Indian had previously used this peak to attack some defensive positions of Pakistan from time to time. Tiger Hill, located in the associated sectors of Batalik, Kargil and Drass, provided and aerial view of the Srinagar-Leh Highway. In September 1998, the posts had been vacated by India as part of a routine winter exercise, they were to reoccupy them in the summers.

In May 1999, a small sized Indian force of 4 men going along the Srinagar-Leh Highway lost contact with the rest of the army. A section, comprising 12 men was sent on the same road to locate the MIAs (Missing In Action). These 12 men also became MIA.

A small force (1200 men) of the Pakistan Army had occupied the vacated Indian posts, and were planning to hold on for sometime so that the Division at Siachen would have no other option but to retreat, due to the lack of ammunition and food supplies.

The Indians launched a full fledged attack on the small band of Pakistan Army soldiers.

Main Achievement
The Tiger Hill Complex is a set of six strategic posts; the Tiger Hill Top, Western Spur, Eastern Spur, India Gate, Rocky Knob and Helmet. If the Indian account is to be believed, Captain Karnal Sher Khan was responsible for setting up and defending one of these posts. On the other hand, the Pakistani account states that Sher was responsible for setting up forward defensive posts around the Gultari and Mushkoh Valley areas in Kargil, and that he had nothing to do with Tiger Hill. This article is based on the Indian account. In any case, the actual location does not matter as will be seen in the remainder of this article. From Indian readings, it appears that Sher was in fact defending the post on the Western Spur. The truth, however, will never be known. The active participation of the Kashmiri Freedom Fighters in the Tiger Hill battles is, however, a well researched fact.

Tiger Hill Top was the most strategic post at Kargil. This was the highest peak overlooking the Srinagar-Leh Highway. Although there were other active posts from where the Indian supply lines to Siachen glacier could be cut as well, Tiger Hill Top was the most effective. For the protection of Tiger Hill Top, the Pakistani soldiers and Kashmiri Freedom Fighters occupied the five other posts in the Tiger Hill complex. The most important was the Western Spur post, which had to be neutralized in order to launch any sort of infantry offensive on the Tiger Hill Top post.

The task of isolating the Western Spur post was given to the Indian 8 Sikh Regiment (800 - 1000 men). Later on, this regiment also participated in the capture of Tiger Hill Top. The task of bombarding this post was given to the Indian 41 Field regiment (a full field unit with massive heavy artillery capability).

Manning the Western Spur post was Captain Karnal Sher Khan with 21 ORs (Other Ranks, men who are ordinary sepoys and do not hold any specific rank).

From 26th June to 27th June, the 41 Field Regiment excessively shelled the Western Spur post with no less than 19 Howitzers, while the Indian Air Force Mirage 2000 jets flew sorties over the post and pounded the bunkers with laser guided bombs. Under these circumstances some infantrymen from 8 Sikh also fired at the posts held by Sher and his men, and 'dared them to recite the Kalima, for it will be their final one'. Obviously, the Pakistanis and the Kashmiris did not get any sleep during this time.

It was around 9:00 PM on the 27th of June 1999 that the 8 Sikh launched a fierce attack on the Western Spur post. The tired 'intruders' tried to fight back, but the sheer number of the Indians (450 - 500 men) along with the IAF and Artillery support made it impossible for them to hold on. There were not many casualties on either side, but as far as Karnal Sher's men were concerned, there didn't have to be many, as they were not great in number to start with.

Karnal Sher finally retreated from the post, going to a point of lower elevation. The Indians had gotten hold of the Western Spur post. They were in a terrific position to launch the final offensive on the other posts, especially the Tiger Hill Top.

Karnal Sher was in a terrible spot. The Indians were now at an elevated position; they were much greater in number and had the support of a much bigger artillery. Unlike Sher's men they were well rested, as the enemy did not subject them to intense fire and they also had no shortage of ammunition or food.

One of Sher's men had died during the attack. Most of the others were wounded. To top it all, some Sikh soldiers were still daring them to come out and recite their final Kalima.

One of Karnal Sher's men asked him about what they were supposed to do next.

"Counter Attack", replied Sher

The stunned man gazed at Sher. Counter Attack under the circumstances was suicidal. The Indians had an advantage in every thinkable manner. They had also been fortifying their defense ever since they had taken the Western Spur.

"Counter Attack?", the man asked Sher again.

"Yes counter attack. The Indians attacked my post at night, with heavy artillery and air support. I will attack them in broad daylight with the men that I have left."

Sher had been operational in the area since November 1998. He knew the Drass Sector area inside out. He had a good idea of the positions that could be taken for an attack on the Western Spur. The 8 Sikh Regiment had not utilized any of those areas in their attack, hence Sher took the chance they were not well aware of their existence. During the night he placed his men in those positions, strategically placing the compact artillery that they had in the optimum areas.

The counter attack, with 21 men, was launched on the Indians occupying the Western Spur. Sher's men were told never to stay in on position while attacking, and the positions that every man was to move to and from during the attack were also identified. Every one of Sher's men was changing position to no less than 8 places.

This was the shortest battle of the entire Kargil operation, taking no more than one hour. There were many reasons for its success. First of all was the deployment. As an Indian soldier would be killed, the others would direct fire towards the area from where the fire came from. In the mean time however, the Pakistani/ Kashmiri would have changed his position to another area where he was safe from the Indian firing but still could see them.

Secondly, the Indians were not expecting an attack from the positions where Karnal Sher had deployed his men. Had they known about them in advance, they would have placed their own men over there as a defensive measure.

The third was the timing of the attack. It came at the most unexpected time, only 7 or 8 hours after the Indian offensive.

Finally, there was the sheer ferocity of the attack. Sher's men knew before going into the attack that they are going in for an impossible task. They had no fear of death, and that itself makes a better fighter during any battle.

As the 8 Sikh regiment began to retreat, Kernal Sher left his position and came out in the open. He started reciting the Kalima aloud. Picking up his machine gun he started charging towards the retreating forces.

"Cowards!" he said, "Where are you running off to? I will not let you run away like this."

Sher's remaining men, having suffered some casualties while they were ascending the Western Spur post, finally managed to reach on top. They replaced the Indian Flag with the Pakistani one and started chanting slogans of 'Allah O Akbar'. Sher, on the other hand, was obsessed with the retreating forces.

"I am reciting the Kalima as you had dared me to." he shouted, "Where are you running off to? Stop and fight. Make this my last Kalima if you can". While saying this he was seen running after the retreating troops, firing at will, with little or no opposition except from the ongoing artillery shelling. 10 or 12 of Sher's men, who had taken up positions on the Western Spur, also opened havoc wreaking fire on the retreating troops to add to their woes.

Captain Karnal Sher followed the Indian troops until he reached the proximity of the 8 Sikh Regiment base camp.

Most of the men who had retreated from the Western Spur had come back to the base camp. The base camp already had around 300 to 400 soldiers. When the commanding officer was given the news of the counter attack at the Western Spur post, he radioed back to the Indian intelligence and cursed them for letting him believe that there were only 20 odd men in the area. He told them that at least a company strength (150 men) of militants had just attacked and retaken the Western Spur post.

One of the soldiers told the Commanding officer that the enemy commander was following them down. The CO told the man not to worry as one man would not dare enter the base camp. However, he was anticipating that a much larger party of militants would attack the base camp. He ordered his men to take the necessary defensive positions.

While the 8 Sikh soldiers were taking their defensive positions, they were greeted with the sound of 'Allah O Akbar' followed by intense machine gun fire on those areas where any movement was taking place.

Anticipating a company sized attack, the CO was stunned to see one man, reciting the Kalima aloud, charging towards the center of the camp.

"Come out cowards!" Captain Sher shouted having reached the center, "I will show you how to fight a battle".

Angered by the dare inside their own camp, two Sikh soldiers tried to attack Sher. Their attack was of no avail; the captain, who had started firing in their direction the moment they tried to move, killed both.

It was apparent that this was not an attack by a complete company, but by only one man. "You are surrounded from all sides " the CO shouted to Sher, "There are no men with you. You cannot possibly kill us all. There does not have to be any unnecessary bloodshed. Lay down your weapon and Surrender".

Sher fired in the direction of the Commanding Officer's voice. "I would rather die than to surrender to you" he said. While trying to continue firing, Sher realized that the ammunition in his machine gun had finished.

Seeing that he no longer had any ammunition, the Indian soldiers, including their CO, came out in the open and showed Sher that he was indeed surrounded from all sides. They started moving closer and closer to him, tightening their circle around him.

"Look around yourself" he said to Sher, "There is nothing more that you can do".

Sher looked around. There were more than fifty men who had surrounded him and could shoot him at point blank range. Instead of giving up, he started reciting the Kalima aloud once again. Seeing that the closest to him was the CO, he charged him and pushed him back by hitting him on the head with his empty machine gun. Seeing that Sher was not surrendering, and was in fact going to attack him for the second time, the 8 Sikh regiment Commanding Officer told his men to open fire on the militant.

The 8 Sikh regiment soldiers opened fire on Captain Sher. Hit many times, he tried to attack the CO for the third time, but of no avail.

Sher had always believed in not dying at the enemy's feet. He was about five feet away from the CO, who could see the desperate attempt Sher was making in not to fall down. Finally, Sher sat down, with his knees bent and touching the ground, and his machine gun still in his hand. The Kalima that he had been reciting so far became lower and lower in volume until it finally stopped. Captain Karnal Sher Khan had died.

Some of the Sikh soldiers became ecstatic that they had indeed made the 'intruder' recite his final Kalima. Two of them ran to Sher Khan's body to kick it from a sitting position into a one where his head was touching the ground.

Seeing the intent of his men, the CO ordered them to stop. He told them that this was a brave man and his body should not be desecrated at any cost. He ordered that Sher's body be brought back to Srinagar rather than being left at Tiger Hill. Upon finding out that Sher was a Pakistani Captain, he made sure that Sher gets a proper military treatment from the Indians. It was he who wrote the citation of Captain Sher, recommending him for the highest gallantry award in Pakistan. The citation can be found at Captain Sher Khan's residence in Fajounabad Charbagh, Swabi.

The government of Pakistan awarded Captain Karnal Sher Khan with Nishan-e-Haider, the country's highest gallantry award.

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i am pashtoon since 5000 years.1400 years ago i accepted Islam.since 64 years i am pakistani.Islam gives me the strength,the real power.to live and die for Allah.the best ever thing happened to me is Islam.i love to live here as a slave of Allah and Muhammad (P.B.U.H).Pakistan gives me nationality,honour and pride.now Alhamd-u-illah i am complete.and now i am muslim pakistani pashtoon.
thank you Allah .

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Faqir of Ipi born Mirza Ali Khan (Urdu/Pashto: مرزا علی خان) (born 1897, died 1960) was a Pashtun from today's North-Waziristan Pakistan, Federally Administrated Tribal Areas. His followers addressed him as ‘Haji Sahib' (or Respected Pilgrim). The village of Ipi is located near Mirali Camp in North Waziristan Agency, Waziristan, from where the Faqir of Ipi started his guerrilla warfare against the British Empire throughout the 1930s and 1940s until the British departure in 1947. At one point nearly 40,000 British and Indian troops were reported to be in the field trying to capture him. His own force of armed tribesmen, probably not exceeding one thousand men, armed with rifles and a few machine-guns, and occasionally one or two pieces of antiquated cannon were fielded against this much larger British army equipped with modern artillery, tanks and aircraft. The Faqir of Ipi was always short of ammunition, had no radio communication, and relied upon a traditional network of informants and messengers for his intelligence while the British had much more sophisticated communications and intelligence capabilities developed in World War II. When he died in 1960, The Times of 20 April described him as "a doughty and honourable opponent... a man of principle and saintliness... a redoubtable organizer of tribal warfare...." But only with a tinge of irony could the obituary claim that "many retired Army officers and political agents... will hear the news with the tribute of wistful regret".

Early life

Mirza Ali Khan was bornin 1897 in Shankai Kairta, which is located near Khajuri Post in North Waziristan Agency. His family was from the Bangal Khel clan of the Haibati Madda Khel section of the Tori Khel Wazirs, which belongs to the greater Utmanzai branch concentrated in North Waziristan. His father was a religious man, named Arsala Khan. Mirza first went to religious schools on the British side of the border, and eventually, to a place near Jalalabad, where he became a Murid (pupil) of the Naqib of Chaharbagh, at the time the most famous and influential religious leader in Afghanistan. In 1923 Mirza Ali Khan performed the Hajj in Mecca and thereafter settled down in the village of Ipi, situated near the British military road connecting Bannu and Razmak. He was known as a peaceful, religious preacher. There he gradually acquired the reputation of saintliness among the clan of Daurs, but not attracting as yet the attention of the authorities as a potential agitator.

(Mr. Jahangir Khan Sikandri, while presenting the story of the Islam Bibi here, has categorically objected that the picture given on this page in the Eccycleopedea is not of the Faqir of Ipi but of Shami Pir who appeared in Kanigram as a pir and was actually plotted by Hitler to rethrone Amir Aman Ullah Khan who was then in exile in Italy. Shami Pir was exiled by the British forcibly from Waziristan and sent back to Iraq.)
[edit] Raising the flag of rebellion

The Tragic Case of Islam Bibi - March 1936

(The story has been submitted by Jahangir Khan Sikandri, a famous writer from Bannu and author of the book 'THE TIGER OF WAZIRISTAN'. The story is more authentic since the author has given correct references of the case proceedings which are still on record at Bannu Mehfooz Khana).

In the beginning of 1936, one Hindu girl namely Ram Kour (also known as Ram Kouri) of Village Jhandu Khel Bannu, fell in love with one Amir Noor Ali Shah (also known as Amir Noor), a Sayyed from the same village. The affections between them were so deep that on the night of 4 th/ 5 th March 1936 , Ram Kour eloped with Amir Noor Ali Shah to village Puk Ismail Khel, Surrani, and took shelter at the house of Noor Ali Shah's maternal uncle. On the same day, i.e. on 5 th March 1936 , Ram Kour went to the village mosque of Puk Ismail Khel and embraced Islam at the hands of Moulvi Sakhi Din Shah. Their Nikah immediately followed it. Two persons namely Nimble and Mir Ali Khan lambardar of the village were witnesses to the Nikah ceremony. They both remained there at the house of Amir Noor Ali Shah's maternal uncle for a few days. In the meantime, Mansa Devi, the mother of Ram Kour, registered an FIR at Domel Police Station alleging Amir Noor Ali Shah etc. for abducting the girl. The SHO of the police station did not take abrupt action as he had confirmed through his own resources that the girl had eloped with Amir Noor Ali Shah at her own free will. Amir Abdullah Shah, the elder brother of Amir Noor Ali Shah started negotiations with the mother and uncle of the girl and dissuaded them from pursuing the case in the court of law. Both the parties reached an understanding that if the girl was returned to her mother, the case would be withdrawn. Subsequently, an agreement was signed between Amir Abdullah Shah and Mansa Devi and it was mutually agreed upon that Amir Abdullah Shah would return the girl to her mother, on 23 rd March 1936 . Accordingly, when Amir Abdullah Shah asked the willingness of Ram Kour (then known with Islamic name of Marjana alias Islam Bibi), the girl flatly refused to go to her parents and told Amir Abdullah Shah;

“I would prefer to die if I am not with my husband; I, under no circumstances will go back to my parents or reconvert to Hinduism".

Amir Noor Ali Shah also stood by her and Amir Abdullah Shah had no option other than to support Amir Noor Ali Shah and Islam Bibi and face the consequences. Accordingly, he did not return the girl to her mother and persuaded Amir Noor Ali Shah to take Islam Bibi to South Waziristan and cross the border to Afghanistan where he would be safe from the clutches of the British law. Amir Noor Ali Shah and Islam Bibi decided to leave for Tank, on 24 March 1936 . Mst. Jamala, the stepmother of Noor Ali Shah, along with her minor son Qamar Ali Shah (aged 3½ years), also got ready to go with them. In the meantime, on 24th morning, the mother of Islam Bibi made a report at City Police Station Bannu for the recovery of her girl. Amir Noor Ali Shah, Ram Kour alias Islam Bibi, Mst. Jamala with her minor son Qamar Ali Shah and their relative namely Haleem Khan, got into a car (which was hired by them up to Tank) at a place 1½ miles away from Bannu City on Bannu-D.I.Khan Road. When the car reached Ghoriwala Police Station, it was stopped and searched by a police party. They and all other occupants in the car were arrested and brought to City Police Station Bannu. The same evening Noor Ali Shah, Islam Bibi etc. were sent to jail.

The conversion of Ram Kour to Islam and getting married to a Muslim was proclaimed throughout Bannu. Hindu communities favoured Mansa Devi whereas Muslim community stood by the side of Islam Bibi. The Hindu community was led by Kanwar Bhan Bagai, Kanwar Rai and the Hindu lawyers, whereas, Muslim community was led by Faqir Abul Hassan, Nawab Zafar Khan Marwat and Muslim lawyers. Communal riots between Hindu and Muslim were expected to rise. Hence, FC and army troops were made alert in Bannu. The Hindu community extended all possible support to the Hindu Lawyers, i.e. Chaman Lal, Melawa Ram, Hukam Chand and Ladha Ram. Whereas, the Muslim community supported Mohammad Jan Khan (Bar-at-law), Mohammad Nawaz Khan Kundi Advocate, Habibullah Khan Meena Khel Advocate, Maqsood Jan Khan Mira Khel Advocate, Sardar Luthfullah Khan Pleader and Eid Akber Shah Advocate, in pursuing the case in the court. 7 April 1936 was fixed as the date of hearing in the court of I.D.Scott, Assistant Commissioner Bannu. On 6 April 1936 , a large crowd of about 2,000 Muslims gathered outside the bungalow of Captain E. H. Cobb, Deputy Commissioner Bannu, raising slogans of `Allah-o-Akber' `Islam Zinda Bad'. They demanded the return of Islam Bibi to the Muslim community. Till sunset, they took siege of his bungalow but dispersed with a unanimous decision that on the following day, the bungalow of DC would be encircled again. On the same day, an application was submitted to DC Bannu by some Muslim notables of Bannu through the Defence Council composed of lawyers, namely Luthfullah Khan, Maqsood Jan Khan, Habibullah Khan and Mohammad Jan Khan, stating that Ram Kour had converted to Islam hence she should be given in the custody of some responsible Muslim notable. They further demanded that the case of Islam Bibi should be transferred from the court of Mr I.D. Scott and Captain E. H. Cobb, the Deputy Commissioner, should himself carry out the trial as the District Magistrate. On 7 April 1936, just an hour before the beginning of trial, another application was submitted to DC Bannu by five Muslim religious leaders of Bannu, namely General Sir Guli Khan of Qamar Killa, Moulvi Mohammad Aslam of Village Shahbaz Azmat Khel, Qari Abdul Ghaffar, Moulvi Mohammad Ayub of Village Bazar Ahmed Khan and Mullah Mir Kazim of Village Jhandu Khel. In this second application, they had requested that Islam Bibi should be kept in the custody of any Muslim notable since she had been placed in the custody of Dr. Benjamin (a Christian lady). On the same day, I.D Scott, Assistant Commissioner Bannu, instituted the court and proceedings in the case (case No.1/2 of 1936) started. When the court was in progress, a letter was received by DC Bannu, from the Faqir of Shewa, North Waziristan , apprising him of the dangerous consequences that might arise if the case would not be decided according to Shariyah. A large crowd of Muslims was also trying to reach the District Courts Bannu on the day of hearing but the Frontier Constabulary closed all the roads leading to the court premises. None, except the Muslims and Hindu lawyers, the District Court servants, the prosecution and the defence witnesses in the case, were allowed to enter the court premises. Islam Bibi was brought to the court in a van, in the custody of a large police party. No serious incident occurred. However, the District Administration felt very tense atmosphere in the District. The same day, Home Member Sir George Cunningham and Khan Bahadur Rana Tala Mohammad Khan Commandant FC, reached Bannu and in the afternoon called for the Muslim notables of Bannu so as to dissuade them from interference in the case. Meanwhile, Deputy Commissioner Bannu handed over the control of the city to the Army. A squadron of light tanks took position on all the vital points inside Bannu City . A show of force of army units was also carried on main roads of Bannu city, followed by imposition of Section 144 in District Bannu for an indefinite period. The Deputy Commissioner Bannu issued instructions to the Assistant Commissioner Bannu to carry out day to day proceeding of the case and then submit the complete proceedings to him before 20 April 1936 . He also looked into the application that was submitted to him by the Muslim notables and informed both the communities that after the completion of the proceedings, he would himself issue the judgement in the case. Accordingly, Mr. I.D. Scott completed the proceedings by 15 April 1936 . Captain E. H. Cobb went through all the proceeding and then at the request of the Muslim community decided to re-examine Islam Bibi since her statement carried weight on the case. Deputy Commissioner Bannu, Captain E. H. Cobb, after analysing the tensed atmosphere in Bannu, issued court orders that during the trial, Islam Bibi should be retained in jail, in the public interest. On 29 April, 1936 , he himself went to Bannu Jail to record her statement in the presence of some Muslim and Hindu notables of District Bannu. In her statement, Islam Bibi told the court that she had embraced Islam at her own and would not go back to her mother. She wished to return to Amir Noor Ali Shah. The statement was read over to her in vernacular that she signed as correct. Deputy Commissioner, after recording of her statement, issued an order that since she did not wish to go back to her mother hence she should be sent to the house of Khan Bahadur Ghulam Haider Khan, Member legislative Council and Honourary ADM, a trustworthy and most respectable person of Village Bazar Ahmed Khan. At a later stage of the trial, the proceedings were carried out in the bungalow of Deputy Commissioner Bannu. On the day of decision by the court, Islam Bibi was brought to the court by Taj Ali Khan s/o Khan Bahadur Ghulam Haider Khan in his car.

The court gave decision in words to the following effect.

“It has been conclusively proved by the Prosecution witnesses that Mst. Ram Kour alias Islam Bibi was a minor girl of 15 years 4 months and 8 days on March 5 th, the date on which she was kidnapped from the lawful custody of her mother without her permission, as she will attain the age of 16 years on October 27 th, 1936, having been born on October 27 th, 1920. There is only the evidence of the minor girl that she went of her own free will being in love with Amir Noor Ali Shah accused. The question of the minor's attitude however is immaterial to the charge under Section 363 I.P.Code if the minor is kidnapped without the consent of her lawful guardian. I find him guilty of the charge and I convict him accordingly under section 363 I.P.C and sentence him to undergo rigorous imprisonment for a period of 2 years.

Amir Noor Ali Shah has also been charged under section 368 I.P. Code. I am therefore of the opinion that the charge under Section 368 I.P.Code has been proved and I convict him accordingly of this charge and order that he shall undergo rigorous imprisonment for a period of 2 years. Makhar accused has been charged under section 363 I.P.Code. The charge has been conclusively proved and I accordingly convict him of the charge under section 363 I.P. Code and sentence him to undergo rigorous imprisonment for a period of two years. Mst. Jamala is charged under section 368 I. P. Code. I therefore sentence her to pay a fine of Rupees fifty. Amir Abdullah Shah accused has been charged under sec: 368 I.P.Code. I find the accused guilty of the charge under 368 I.P.Code. I, therefore, convict the accused of the charge and sentence him to undergo rigorous imprisonment for a period of two years. Amir Abdullah Shah accused has also been charged under sections section 368 & 420 I. P. Code. I, accordingly sentence him to undergo rigorous imprisonment for a period of two years; the sentence to run with the sentence given under section 368 I.P.Code. Halim Khan accused has been charged under section 368 I.P.Code. I find the accused guilty and sentence him to undergo rigorous imprisonment for a period of one year.

(Signed) Captain E. H. Cobb Dated 25-4-1936

After the announcement of the judgement of the court, Islam Bibi was escorted to the house of Khan Bahadur Ghulam Haider Khan for safe custody till further orders, whereas Amir Noor Ali Shah, Makhar and Amir Abdullah Shah were transported to Haripur Jail, Hazara.

Late on, when all petitions at the Court of Civil Judge Bannu as well as subsequently at the court of Judicial Commissioner Peshawar were dismissed in favour of Mansa Devi, Captain E. H. Cobb, alongsith Superintendent of Police Bannu and 200 policemen, went to Village Bazar Ahmed Khan on the night of 20 th / 21 st August 1936, and laid a siege to it from all sides. No one was allowed to leave the village. Commander Bannu Brigade was also made alert to deal with any unforeseen situation arising during the takeover of the girl from the house of Khan Bahadur Ghulam Haider Khan. At 100 p.m. Deputy Commissioner Captain E. H. Cobb and Superintendent of Police Bannu knocked at the house of Khan Bahadur Ghulam Haider Khan, who along with his son Taj Ali Khan, came out of the house and were taken aback seeing such a big police force with the Deputy Commissioner who told him that the girl should be handed over to the Superintendent of Police Bannu on the spot without any confrontation by him or his men otherwise the entire village would face dire consequences. The girl was handed over to the police party after half an hour without resistance. Soon after Islam Bibi was recovered from the house of K.B Ghulam Haidar Khan, she was handed over to her mother (Mst. Mansa Devi) and uncle (Harnam Das) at the bungalow of Deputy Commissioner Bannu. Kanwar Bhan Baghai, a leading Hindu and famous transporter of Bannu, took Islam Bibi, her mother and uncle to Hoshiarpur in his personal car on the same night.

Mr. Taj Ali Khan did not leave the matter and went to Hoshiarpur to contact Islam Bibi when a commission was detailed by the Civil Court Bannu to take statement of the girl since it was stated before the court by the Hindu notables that Islam Bibi had re-coverted to Hinduism and didnot want to be returned to Amir Noor Ali Shah. However, the girl who was produced before the commission at Hoshiarpur was not Islam Bibi and some other girl who pretended to be Islam Bibi had appeared before the Commission. This was seriously objected by Mr. Taj Ali Khan and Mst. Jamala who told the commission that the girl was someone else and not Islam Bibi. However, they returned to Bannu unsuccessful. They told the Bannuchi notables at Bannu that Islam Bibi did try to contact Malik Taj Ali Khan but the Hindu community didnot let her do that.

In August 1937, some of the Hindu notables were heard saying that Ram Kour alias Islam Bibi could not sustain further physical tortures at the hands of the Hindus; and when all efforts to re-convert her to Hinduism had failed, she was poisoned to death by the Hindus at Hoshiarpur. The Hindus cremated her dead body. Her love story has become a part of the folk songs of Bannu and she would be remembered by the Bannucis for her valour and love for the religion of Islam as well as her faithfulness towards her husband. These events followed the rise of the Faqir of Ipi against the British Raj.

n 1945, Amir Noor Ali Shah left Bannu, to search for Islam Bibi; hoping that she might be alive. He did not return. His whereabouts are not known. It is believed that had been in tomb of Khwaja Gharib Nawaz (in India ) as Mujawar. He never contacted his brothers or relatives. He would be over 90 years of age if still alive.

(The above story, including the proceedings of the court, has been given in detail by Jahangir Khan Sikandri on 28 pages in his book and here only a brief of the whole story has been presented above)
[edit] Rebellion: Battle against the Bannu Brigade & the Khaisora campaign

The verdict 'enraged' the Muslims - especially the Daur tribesmen, Faqir Ipi's kinsmen, the Daur Maliks and mullahs left the Tochi far the Khaisora Valley to the south to rouse the Torikhel Waziris. The enraged tribesmen mustered two large lashkars 10,000 strong and battled the Bannu Brigade, with heavy casualties on both sides. Widespread lawlessness erupted as tribesmen blocked roads, overran outposts and ambushed convoys. The British retaliated by sending two columns converging in the Khaisora river valley. They suppressed the agitation by imposing fines and by destroying the houses of the ringleaders, including that of the Faqir of Ipi. However, the pyrrhic nature of the victory and the subsequent withdrawal of the troops was credited by the Wazirs to be a manifestation of the Faqir's miraculous powers. He succeeded in inducing a semblance of tribal unity, as the British noticed with dismay, among various sections of Tori Khel Wazirs, the Mahsuds and the Bhittannis. He cemented his position as religious leader by declaring a Jihad against the British. This move also helped rally support from Afghan tribesman across the border.
[edit] Quagmire

Soon after the campaign a general uprising broke out throughout Waziristan, realising the futility of confronting the British Army directly especially with their advantage of airpower tribesmen switched to guerrilla warfare. Squadrons of the two air forces (RAF and RIAF) tried many tactics including scorched earth retaliation involving the burning of standing crops with jerry can petrol bombs and the killing of cattle with strafing attacks.[citation needed] This situation continued till Indian independence and the creation of Pakistan in 1947.
[edit] Pakistan Independence & the revolt diminishes

The creation of Pakistan in 1947 significantly dulled the Faqir's insurgency. As the Government was Muslim led, the religious grounds for the insurgency had been lost. This did not stop the Faqir from causing problems for the Pakistani government until his death. On 4 November 1954 his Commander in Chief, Mehar Dil, surrendered himself personally to the Deputy Commissioner Bannu, and this, in effect, brought the Waziristan insurrection to an end.
[edit] Final days of the Faqir

The Faqir of Ipi died at night on April 16, 1960. A long term sufferer of asthma during his last days, he became so sick that it was not possible for him to walk for a few steps. People from far away often used to come and see him and ask for his blessing. His funeral prayers or Namaz-I-Janaza was held at Gurwaikht led by Maulavi Pir Rehman. Thousands of people came for his Namaz-I-Janaza. He was buried at Gurwaikht.

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Forget safety.Live where you fear to live.Destroy your reputation.Be notorious