I am a professor and a researcher on Bacha Khan. In this blog I will try to explain Bacha Khan's life and character; his philosophy of non-violence; his struggle for the independence of the Indo-Pak sub continent; his role in the spread of education and ending enmity among the pukhtoons; his struggle for peace and his role in khudai khidmatgari or service to humanity.
I am a professor and a researcher on Bacha Khan. In this blog I will try to explain Bacha Khan's life and character; his philosophy of non-violence; his struggle for the independence of the Indo-Pak sub continent; his role in the spread of education and ending enmity among the pukhtoons; his struggle for peace and his role in khudai khidmatgari or service to humanity.
Friday, July 31, 2020
دآسیا د سیاست مرکز: د باچا خان کور۔ Bacha Khan's House, First Centre of Politics ,Freedom Movement and Awareness in Asia.
Suggestion by VOA Diva Radio: The house of Bacha Khan and his father Behram Khan , which has been the first ever center of politics, struggle for independence, social work, education and awareness in the region, needs to be taken back from the rent payers and be taken care of as a historical monument.
Thursday, July 30, 2020
Wednesday, July 29, 2020
Biography of Asfandyar Wali Khan اسفندیار ولی خان کی سوانح حیات
اسفندیار ولی خان کی سوانح عمری
اسفندیار ولی خان پختون سیاستدان اور پاکستان میں عوامی نیشنل پارٹی کے صدر ہیں۔ انکے والد خان عبد الولی خان عوامی نیشنل پارٹی کے پہلے صدر تھے۔
اسفندیار ولی خان خیبر پختونخوا کے چارسدہ میں پیدا ہوے۔ وہ خان عبد الولی خان کی پہلی بیوی سے انکے بڑے صاحبزادے ہیں۔
اسفندیار ولی خان نےابتدایی تعلیم ایچیسن کالج سے حاصل کی، پھر وہ اسلامیہ کالجیٹ سکول
میں زیر تعلیم رہے اور پھر اسلامیہ کالج پشاور
سے بی اے کیا۔
اسفندیار ولی خان جنرل ایوب خان کی اپوزیشن میں طالب علم ایکٹیویسٹ کی حثیت سے شامل
ہوئے۔ انپر الزام لگایا گیا کہ انہوں نے افغان صدر داود خان کی حمایت سے اسلحہ اٹھایا تھا۔ 1975 میں اسفندیار خان پر حیات شیرپاو کے قتل کا الزام لگایا گیا اور ساتھ ہی یہ الزام بھی لگایا گیا کہ اس نے حیات شیرپاو کی حکومت کے خلاف مسلح جدوجہد کی تھی۔ اسے بھٹو حکومت میں 15 سال قید بامشقت کی سزا دی گئ اور قید و بند کی سعوبتیں برداشت کیے۔ انکو حیدراباد ٹریبیونل کیس میں بھی شامل کیا گیا۔
جب وہ 1978 میں جیل سے رہا ہوگیے تو وہ 1990 تک انتخابی سیاست سے الگ رہے۔
وہ1990 میں صوبایی اسمبلی کا رکن منتخب ہونے سے پہلے پختون سٹوڈنٹس فیڈریشن سے منسلک رہے۔
اسفندیار ولی خان 1993 میں قومی اسملی کے رکن منتخب ہوے۔ 1997 میں ایک بار پھر قومی اسمبلی کے رکن منتخب ہوے اور اے این پی کے پارلیمانی پارٹی کے سربراہ اور بین الصوبایی رابطے کے سٹینڈینگ کمیٹی کے چیر مین بنے۔
اسفندیار ولی خان 1999 میں پہلی بار عوامی نیشنل پارٹی کے صدر منتخب ہوے۔اپنے والد بزرگوار کے 1990 میں شکست کے بعد اسفندیار خان 2002 میں بھی اپنی سیٹ جیت نہ سکےکیونکہ عوامی نیشنل پارٹی کے سارے مخالفین انکے مقابلے میں اتحاد کر چکے تھے۔ یعنی انکا مقابلہ سارے سیاسی جماعتوں سے تھا اس لیے وہ سیٹ ہار گیے،
سیٹ ہارنے کے بعد انہوں نے پارٹی صدارت سے اسعفیٰ دیدیا مگراگلے پارٹی انتخابات میں انکو ایک بار پھر بلا مقابلہ پارٹی کا صدر منتخب کیا گیا۔
اسفندیار ولی خان کو 2003 میں 6 سال کے لیے سینیٹ آف پاکستان کا رکن منتخب کیا گیا۔
انکو 2008 کے عام انتخابات میں ایک بار پھر پاکستان کی قومی اسمبلی کا رکن منتخب کیا گیا اور انہوں نے مر کز اور صوبے دونوں میں پارٹی کو حکومت میں اختیار دلوایا۔
مرکز میں 1997 سے اور صوبے میں 1947 کے بعد انکی پارٹی کی حکومت آیی۔
ستمبر 2008 میں اسفندیار ولی خان کو پاکستان کےقومی اسمبلی کے کمیٹی برایے خارجہ امور کا چیرمین منتخب کیا گیا۔
اکتوبر 2008 کے 3 تاریخ کو انپر اسوقت ایک خود کش حملہ کیا گیا جب وہ عید الفطر کے موقعے پر مہمانوں کا استقبال کر رہے تھے۔
اللہ کی فضل سے اسفندیار ولی خان اس حملے میں بال بال بچ گیے اور اسلام اباد چلے گیے کیونکہ خود کش ابھی مرا نہیں تھا اور حملے کا خطرہ موجود تھا۔
اسفندیار ولی خان اب بھی اے این پی کے مرکزی صدر
---------------------------------------------------------------------------------------------------------------------------
Biography of Asfandyar Wali Khan
By
August 19, 2019
Asfandyar Wali Khan is a Pakistani politician. He is President of the Awami National Party in Pakistan. His father, Khan Abdul Wali Khan, was the party’s first President.
Asfandyar Wali Khan was born in Charsadda, Khyber Pakhtunkhwa, Pakistan. He is the eldest son of Khan Abdul Wali Khan and his first wife.
Asfandyar Wali Khan completed his early education from Aitchison College, Lahore, High School from Islamia Collegiate School and his BA from Islamia College, Peshawar.
Asfandyar Wali Khan joined the opposition to Ayub Khan as a student activist. He allegedly took up arms with the support of Daud Khan, the Afghan president. In 1975, Asfandyar was accused of the murder of Hayat Sherpao, against whose leadership at the then NWFP Asfandyar had allegedly waged an armed campaign. He was imprisoned and tortured by the government of Zulfiqar Ali Bhutto and convicted as part of the Hyderabad tribunal for 15 years. Released in 1978, he stayed away from electoral politics till 1990.
Asfandyar Wali Khan served as leader of the Pakhtun Students Federation prior to being elected to the provincial Assembly in the 1990 election, while in the 1993 election he was elected to Pakistan’s National Assembly, a seat to which he was re-elected in the 1997 election and served as Parliamentary leader of the ANP and Chairman of the standing committee on inter-provincial co-ordination.
In 1999, he was elected party president for the first time. He was defeated in the 2002 election, in what was a repeat of his father’s defeat in 1990, when a tactical alliance was formed by all the anti-ANP groups against him. After his defeat he resigned as President of his party, only to be re-elected unopposed in the subsequent party election.
In 2003 he was elected to the Senate for a 6-year term. He was re-elected to the National Assembly in the parliamentary elections held in February 2008, leading his party to power both provincially and nationally, the former for the first time since 1947 and the latter since 1997.
In September 2008, he was elected as Chairman of the standing committee on Foreign Affairs.
On 3 October 2008, he was targeted by a suicide bomber who attempted to kill him while he was greeting guests during Eid ul-Fitr. Shortly after the attack, Asfandyar Wali Khan left Charsadda in a helicopter sent by the Prime Minister. (He is the president of ANP to date)
باچا خان کے دس سنہرے اقوال (آے آر وایی نیوز) (Ten Golden Quotes of Bacha Khan (ARY News
ہماری جنگ صبر کی جنگ ہے ہم صبر سے کام لیں گے اورخود
کو سپردِ خدا کریں گے، اپنے دلوں سے دور کریں گے خود غرضی کو جڑ سے اکھاڑیں
گے کیونکہ ہماری بربادی کی بنیادی وجوہات یہی ہیں۔
.
اے میرے پختون بھائیو! خوف اور مایوسی کا شکار نہ ہونا۔ یہ خدا کی طرف سے ہماری آزمائش اور امتحان ہےپس بیداری کی ضرورت ہے۔ اٹھیے اورمخلوقِ خداکی خدمت پرکمربستہ ہوجائیے
آزادی کا پودا نوجوانوں کی
قربانیوں سے سینچا جاتا ہے۔ یہ پودا جو ہم نے لگایا ہے ضرور پھلے اور پھولے گا کیونکہ ہمارے نوجوانوں کی قربانیاں بے نظیر ہیں۔
اگرآپ نے کسی بھی قوم کے مہذب
ہونے کا اندازہ لگانا ہے تو یہ دیکھئے کہ اس قوم کا اپنی خواتین کے ساتھ رویہ اور
سلوک کیسا ہے، جن لوگوں کا اپنی خواتین کے ساتھ رویہ ہتک آمیزہو وہ قومیں کبھی
ترقی نہیں کرسکتیں۔
ہماری جنگ عدم تشدد کی جنگ ہے
اوراس راستے میں آنے والی تمام تکالیف اورمصائب ہمیں صبر سے جھیلنے ہوں گے۔
جو اقوام باتیں کم اورعمل
زیادہ کرتی ہیں وہی اپنی منزل پاتی ہیں۔
سچا خدائی خدمت گاراسمبلی میں
صرف مخلوقِ خدا کی خدمت کے جذبے کے تحت جاتا ہے۔
اس ملک پرعورتوں اورمردوں کا
یکساں حق ہے۔
ناکام ہونے کا غم انہیں لاحق
ہوتا ہے جو اپنے اغراض کے لئے کام کرتے ہیں۔ جو لوگ خدا کی راہ میں نکلتے ہیں اور
خدا کے لئے کام کرتے ہیں انہیں ناکامی کا غم نہیں ہوتا۔
ہمارا فرض دنیا سے ظلم کا
خاتمہ اورمظلوم کو ظالم سے نجات دلانا ہے۔ ہم اس قوم اورحکومت کی مخالفت کریں گے
جو مخلوقِ خدا پر ظلم ڈھاتی ہو چاہے ظالم ہمارا بھائی اور ہمارا ہم مذہب ہی کیوں
نہ ہو۔
..................................................................................................................................................
Ten Golden (Famous) Quotes of Bacha Khan (ARY News Urdu)
Ghaffar Khan Baba; The Messenger of Peace and Nonviolence
Ghaffar Khan Baba;
The Messenger of Peace and Nonviolence
By: ZAHEER ABBAS
May 14, 2014
The violent socio-political climate prevailing in today’s South
Asia calls for revisiting the values and actions of leaders who have been
epitomes of peace and non-violence and have put the interests of their people
and community before their personal gains. They are examples of ethical leaders
who have swayed the masses with their unconditional love for humanity.
Khan Abdul Ghaffar Khan was one such leader. He was popularly
known as Bacha Khan (King of Chiefs) among Pashtuns of Pakistan and
Afghanistan; ‘Frontier Gandhi’, ‘Non-violent Soldier of Islam’ and ‘Prophet of
Peace’ in the West, and ‘Khan Baba’ in India. He was an exemplary leader and
social reformer who in coalition with Mahatma Gandhi launched a social and
political movement to unite Pashtuns against domestic and external forces by
making them aware of their rights, unique cultural strengths and weaknesses. He
initiated the ‘Khudai Khidmatgaar’ (servants of God) movement based on the
values of benevolent Sufism with love for humanity, peace and non violence as
its governing principles. Many critics label the movement as merely being a
political movement to aid Gandhi and Indian National Congress in its struggle
to achieve independence from the British Empire. Such criticisms work towards
appropriation of his movement and fail to take into account the nuances which
made his movement unique and widely popular. Ghaffar Khan’s movement was much
more than his mere political support to Congress. It had a socio-political
character and was different in many ways from the Gandhi’s ‘Ahimsa’ or
Non-Violence movement. His movement was grounded in alternate narrative of
religion (Sufi Islam) and culture (Pashtunwali) which he initiated long ago
before he became an ally of the Indian National Congress. It was aimed at
reforming the socio-cultural fabric of the Pashtun society and raise the
collective consciousness of his people through education and political
activism.
Those were crucial times for Pashtuns of today’s Pakistan and
Afghanistan. Pashtun society was a traditional society. For centuries,
religious and cultural norms reinforced through political processes led to use
of violence as the only social and political strategy for Pashtuns to remain in
power and resist external pressures. Islamization of political processes
resulted in legitimizing the power of the mosque over cultural wisdom. The
Mosque in the Islamic societies has always played a catalytic role in bringing
or resisting social and political reforms. Majority of Muslims believe that
religion is the ultimate source of guidance in all social and political
affairs. This integration of theology with politics has been historically
dangerous for the human development. It has served the interests of the clergy
and the ruling elite by legitimizing their policies of violence and war in the
name of divinity and calling it the “Will of God”. Ghaffar Khan was aware of
this fact and he chose to use religion as a tool for social change rather than
a tool for manipulation.
He wanted to make Pashtuns aware of their thousands of years old
unique culture, civilization and history. He wished that Pashtuns should be
united against internal and external enemies not through violence and warfare
but through peace and non-violence. He didn’t wish Pashtuns to repeat the
mistakes of their forefathers most of whom ruled Afghanistan and the Indian
subcontinent through force and bloodshed. His efforts were directed at raising
the collective consciousness of Pashtuns. His focus was to promote positive
aspects of the centuries old “Pashtu” which is not only a language but a
collective of traditions, norms and social codes that have evolved over
centuries and referred to as “Pashtunwali”. His philosophy of non-violence was
embedded in the collective social support for the marginalized in the society
(without hurting his/her ego and dignity), love for freedom, egalitarianism,
hospitality and bravery. To Ghaffar Khan, a real Pashtun was the one who knew
how to control anger, rage and suppress his feelings of revenge even for their
worst enemies. A Pashtun should struggle against suppression and tyranny but it
should be non-violent in nature. In his view, a person who wants his occupied
land, property and legitimate rights back, should assert for his/her rights in
a peaceful manner. He believed that violence may bring short term gains but is
not a sustainable solution. Violence breeds violence and hatred whereas
non-violence breeds love and compassion. In his understanding, believing and
practicing non-violence needs more courage and determination than use of
violence. He believed that a non-violent soldier could never be defeated
because the opponent doesn’t have any weapon to deal with non-violence.
It wasn’t surprising that British Empire was much irked with the
‘Khudai Khidmatgaar’ movement. For a Pashtun it would have been an unimaginable
act because of the cultural understanding of violence and revenge. Nonviolence
was adopted as a way of life by ‘Khudai Khitmatgar’. On the contrary the
Congress’ adoption of the principle of nonviolence was mostly for political
purposes. Towards the end he was disappointed with Congress’ brazen
dissociation from the politics of Pakistan. After the partition of India,
Ghaffar Khan and his ‘Khudai Khidmatgar’ were not backed by Congress. Ghaffar
Khan was very disappointed with this attitude and indifference of Congress. His
last words to Congress were “you have thrown us to the wolves”. By ‘wolves’ he
meant the feudal political elite of Pakistan who labeled him as ‘traitor’,
‘communist’ and an ‘infidel’.
British Empire and the Pakistani state since the very beginning
had an overwhelming fear of Ghaffar Khan’s intentions. They were shocked to see
thousands of soldiers of peace and love among the Pashtuns who were
historically famous for war and bloodshed. However, history proves that his
only motive was to struggle against tyranny and oppression through nonviolence.
An unforgettable event which is an unfailing evidence of social action based on
his philosophy was when more than 200 nonviolent unarmed Khudai Khitmatgaar
faced bullets from British guns in a peaceful protest on April 23, 1930 in
Peshawar city. The soldiers who fired were so moved by this tremendous act of
courage that they defied the orders from their superiors to continue firing
stating that they couldn’t kill their fellow brothers anymore. This was the
courage that his followers had which an armed soldier doesn’t have. This is an
unforgettable act of bravery and compassion in the history of South Asia.
Sadly, today’s generation in Pakistan, particularly Pashtuns are largely
unaware of Ghaffar Khan’s philosophy and sacrifice by his followers. This
awareness is crucial for the Pashtuns of Pakistan and Afghanistan today to think
of alternate ways to face the adverse circumstances created by oppressive
social and political structures.
Ghaffar Khan’s solution for sustainable human development and
peace were based on key principles of Nonviolence, Education, Service (living
for others), Equality and Faith. Much has changed in the Indian-subcontinent
since it lost one of its greatest leaders. Politics has become marked with
corruption, treachery and oppression. Violence has become increasingly
systematized and is used to suppress any voices of dissent. It would be
worthwhile for common masses, social and political institutions to engage with
values propounded by Ghaffar Khan if we want a society worthy of being
inhabited by our generations to come. To conclude in his own words “Today’s
world is traveling in some strange direction. You see that the world is going
toward destruction and violence. And the specialty of violence is to create
hatred and fear among people. I am a believer in nonviolence and I say that no
peace or tranquility will descend upon the world until nonviolence is
practiced, because nonviolence is love and it stirs courage in people. There is
advantage only in construction. I want to tell you categorically I will not
support anybody in destruction.”
Tuesday, July 28, 2020
Some Books on Bacha Khan
1.
Haqeeqat Haqeeqat Hay (By
Khan Abdul Wali Khan)
2.
Rikhtya Rikhtya Di (By Khan Abdul Wali Khan)
3.
Bacha Khan Au Khudai
Khidmatgari (ByKhan Abdul Wali
Khan)
4. Khudai Khidmatgar Tehreek (2 volumes) (By Ahmad kaka)
5.
Afkar e Bacha Khan (By Shah Nawaz Khan)
6.
Tehreek e Azadi aur Bacha
Khan (By Faregh Bukhari)
7.
Frontier Speaks (By
Muhammad Yunas)
8.
Abdul Ghaffar Khan, Pushtoonistan and Afghanistan (By
Fida Yunas)
9.
Da Tangi da Khudai Khidmatgarano Tazkera (Pashtu) (By Mehboob Gul Yasir)
10.
Two Servants of God (By Mahadev
Desa)
11.
Frontier and its Gandhi (By
J. S. Brite)
12.
A Tribute to Frontier Gandhi (By Meribar)
13.
Abdul Ghaffar Khan; Faith is Battle (BY D. G. Tendulkar)
14.
Thrown to the Wolves (By
Pyaray Lal)
15.
A Man to match his Mountains (By
Eknath Eswaran)
16.
My Life and Struggle (By K. B. Narnang)
17.
A Pilgrimage for Peace: Gandhi and Frontier Gandhi in NWFP (By Pyaray Lal)
18.
Frontier Gandhi (By
J.L.Joshi)
19.
The Frontier Gandhi; his place in History (By M.S. KOrejo)
20.
India, Pakistan or Pukhtunistan (Airland Johnson)
21.
Abdul Ghaffar Khan; the Frontier Gandhi (BY S.R. Bakhshi)
22.
Khudai Khidmatar and National Movement (BY P. S. Ramu)
23.
Khan Abdul Ghaffar Khan; a True Servant of Humanity (By Girdhari Lal Puri)
24.
Badshah Khan Indo-Pakistan Relations (By P.S.Ramu)
25.
Khan Abdul Ghaffar Khan, A Centennial Tribute by Nehru Memorial Museum and Library
26.
Abdul Ghaffar Khan; Non-Violent Badshah of the Pakhtuns (By Rajmohan Gandhi)
27.
Ap Beti Khan Abdul Ghaffar Khan (Urdu) (By
K.B.Narnang)
28.
Islam’s Peaceful Warrior; Abdul Ghaffar Khan (By
Jean Akhtar Cerrina)
29.
Bacha Khan (By
Prof. Waqar Ali Shah)
30.
Gandhi Ji Badshah Khan kay Dais Main (Urdu) (By Pyaray Lal ,Translated
by Dr. Abid Hussain)
31.
Tehreek-e-Khudai Khidmagar yani Abdul Ghaffar Khan ki Taqareer aur
Mazameen ka Majmoa (By Khan
Ghazi Kabli)
32.
Bacha Khan da Garedalo Stargo pa Nazar Ke (Pashto) (BY Nek Muhamamd)
33.
Khan Abdul Ghaffar Khan ki Zindagi aur Siyasat ka Mukhtasar Khaka (Urdu) (By M. Farooq Qureshi)
34.
Da Solay au Azaday Qaharman Khan Abdul Ghaffar Khan (Pashtu) (By Abdullah Bakhtani)
35.
Da Baba Mashaloona (Pashtu)
(By
Abdullah Bakhtani)
36.
Bacha Khan ka Akhri Saffar (Urdu) (BY
Haroon-ur-Rasheed)
37.
Pakhtoon Qaum aur Bacha Khan (Urdu) (By
M. Farauq Qureshi)
38.
Bacha Khan in Afghanistan (BY
Sher Zaman Taizi)
39.
Khan Abdul Ghaffar Khan Siyasat aur Aqaid (Urdu) (BY Mufti Midrarullah Naqshbandi)
40.
Khudai Khidmatagr kay Gumnam Hero (Urdu) (BY Faheem
Sarhadi)
41.
Bacha Khan (Urdu) (By Farigh Bukhari)
42.
India, Pakistan and Afghanistan (By
Attar Chand)
43.
My Life and struggle (By
Jayparkash Narayan)
44.
The Pathan Unarmed (BY
Maluka Banerji)
45.
Ghaffar Khan; Nonviolent Badshah of the Pakhtuns (By
Rajmohan Gandhi)
Some Books on Bacha Khan باچا خان پر لکھے گئے چند کتا بیں (نوٹ: انمیں سے زیادہ تر کتب انگریزی میں ہیں)
شایع
ہونیکا مقام و تاریخ |
مصنف |
نام
کتاب |
نمبر
شمار |
دیر ہاوس راولپینڈی 1988 |
خان عبد الولی خان |
حقیقت حقیقت ہے |
1 |
۔۔۔۔۔۔۔۔۔۔ |
خان عبد الولی خان |
رختیا رختیا دی |
2 |
---- |
خان عبد الولی خان |
باچا خان او خدایی خدمتگاری(4 جلد یں) |
3 |
|
احمد کاکا |
خدایی خدمتگار تحریک (2 جلدیں) |
4 |
نیا پاکستان پبلیشرز |
شاہ نواز خان |
افکار باچاخان |
5 |
1991 |
فارغ بخاری |
تحریک ازادی اور باچاخان |
6 |
ہند بک ممبی 1947 |
محمد یونس |
سرحد بولتا ہے |
7 |
2003 |
فدا یونس |
عبد الغفار خان، پختونستان اور افغانستان |
8 |
۔۔۔۔۔۔۔۔۔۔ |
محبوب گل یاسر |
د تنگی د خدایی خدمتگارانو تذ کرہ |
9 |
ہندوستان ٹایمز پریس 1935 |
مہادیو ڈیسا یی |
خدا کے دو خادم |
10 |
الاییڈ انڈین پبلیشرز لاہور 1944 |
جے ایس برایٹ |
سرحد اور اسکا گاندھی |
11 |
انٹرنیشنل بک ہاوس ممبی 1956 |
میری بار |
سرحدی گاندھی کو ایک خراج عقیدت |
12 |
گاندھی پیس فاونڈیشن ممبی 1967 |
ڈی جی ٹنڈولکر |
عبد الغفار خان: عقیدہ
جنگ ہے |
13 |
ایسٹ لایٹ بک کلکتہ 1966 |
پیارے لعل |
بھیڑیوں کو ڈالے گیے |
14 |
پینگوین پریس کیلیفورنیا 1984 |
ایکناتھ ایسوارن |
اپنی پہاڑوں کیطرح ایک آدمی |
15 |
ہند پاکٹ بکس 1969 |
کے بی نارننگ |
میری زندگی اور جدوجہد |
16 |
نوگیوان پبلیشینگ ہاوس احمد اباد 1950 |
پیارے لعل |
امن کا سفر: گاندھی اور سرحد ی گاندھی |
17 |
نیشنل پبلیشینگ ہاوس دہلی 1970 |
جی ایل جوشی |
سرحدی گاندھی |
18 |
اکسفورڈ یونیورسٹی پریس کراچی 1993 |
ایس ایم کوریجو |
سرحدی گاندھی اور تاریخ میں اسکا مقام |
19 |
ویکسال انٹرنیشنل 1981 |
اییر لینڈ جانسن |
انڈیا، پاکستان یا پختونستان |
20 |
انمول پبلیکیشنز نیو دہلی 1992 |
ایس آر بخشی |
عبد الغفار خان، سرحدی گاندھی |
21 |
ایس ایس پبلیشرز نیو دہلی 1992 |
پی ایس رامو |
خدایی خدمتگار اور قومی تحریک |
22 |
کانگریس صد سالہ تقریبات کمیٹی نیو دہلی 1985 |
گیرداری لعل پوری |
خان عبد الغفار خان، انسانیت کے ایک سچے خادم |
23 |
ایس ایس پبلیشرز نیو دہلی 1991 |
پی ایس رامو |
بادشاہ خان، ہند و پاکستان تعلقات |
24 |
ہر انند پبلیکیشنز 1994 |
نہرو میوزیم اور لایبریری کی صد سالہ خراج
عقیدت |
خان عبد الغفار خان |
25 |
پینگوین گروپ انڈیا 2004 |
راجموہن گاندھی |
عبد الغفار خان: پختونوں کا عدم تشدد والا
بادشاہ |
26 |
---۔ |
جین اختر سیرینا |
اسلام کا پر امن جنگجو، عبد الغفار خان |
27 |
2004 |
کے بی نارننگ |
آپ بیتی خان عبد الغفار خان |
28 |
۔۔۔۔۔۔۔۔۔۔ |
سید وقار علی شاہ |
باچاخان |
29 |
2006 |
پیارے لعل (ترجمہ عابد حسین) |
گاندھی جی باچاخان کے دیس میں |
30 |
۔۔۔۔۔۔۔۔۔۔ |
خان غازی کابلی |
تحریک خدایی خدمتگار: یعنی عبد الغفار خان کی
تقاریر اور مضامین کا مجموعہ |
31 |
۔۔۔۔۔۔۔۔۔۔ |
عبد اللہ بختانی |
د خان عبد الغفار خان لیکونہ |
32 |
1990 |
نیک محمد |
باچاخان د غڑید لو سترگو پہ نظر کے |
33 |
1987 |
ایم فاروق قریشی |
خان عبد الغفار خان کی زندگی اور سیاست کا
مختصر خاکہ |
34 |
۔۔۔۔۔۔۔۔۔۔ |
عبد اللہ بختانی |
د سولے او ازادی قہرمان خان عبد الغفار خان |
35 |
------- |
عبد اللہ بختانی |
د بابا مشعلونہ |
36 |
2003 |
ہارون الرشید |
باچا خان کا آخری سفر |
37 |
1998 |
فاروق قریشی |
پختون قوم اور باچاخان |
38 |
2002 |
شیر زمان تایزی |
باچاخان افغانستان میں |
39 |
1995 |
مفتی مدراراللہ نقشبندی |
خان عبد الغفار خان: سیاست اور عقاید |
40 |
1993 |
فہیم سرحدی |
خدایی خدمتگار کے گمنام ہیرو |
41 |
۔۔۔۔۔۔۔۔۔۔ |
فارغ بخاری |
باچاخان |
42 |
1989 |
اتر چند |
انڈ یا، پاکستان اور افغانستان |
43 |
1969 |
جے پرکاش ناراین |
میری زندگی اور جدوجہد (ترجمہ) |
44 |
اکسفورڈ یونیورسٹی پریس 2000 |
ملوکہ بینرجی |
جب پٹھانوں کو غیر مسلح کیا گیا |
45 |
پینگوین بکس نیو دہلی 2004 |
راجموہن گاندھی |
غفار خان: پختونوں کا عدم تشدد والا بادشاہ |
46 |
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