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Bilingual/Bi-Annual Pashto/English Research journal

Issue No 21.Volume No 11

January-June 2019

TAKATOO ISSN:2075-5929

Editor: Prof.Dr. Fiazullah Khan Panezai

Co-Editor: Dr.Abdul Rehman Kakar

Department of Pashto,University of Balochistan,Quetta Email: takatoopashtouob@gmail.com

Website: http://takatoo.uob.edu.pk/Takatoo/index.php?PHPSESSID=bf1df11ab7b43051dfc71410bb8f9a6b Facebook: https://web.facebook.com/profile.php?id=100013940013327

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Department of Pashto,University of Balochistan,Quetta

Patron in Chief: Prof.Dr.Javed Iqbal,

Vice Chancellor,

University of Balochistan,Quetta

Chief Editor: Dr.Faizullh Khan Panezai

Editor: Dr.Faizullh Khan Panezai

Co-Editor: Dr.Abdul Rehman Kakar

Associate Editors: Sharif Khan

Samiullah

Naheed Ali

Composer: Abdul Jamil Khan Tareen

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International Editorial Board

1. Prof. Dr. Lutz Rzehak, Central Asian Department, Humboldt University

Berlin, Germany

2. Prof. Dr. Heinz Werner Wessler, Department of Lingustics and Philology,

Uppsala University Sweden

3. Prof. Dr. Jonny Cheung, Department of the languages and cultures of the near

and Middle East, University of London

4. Dr. Anders Widmark, Faculty Member, Department of Lingustics and

Philology, Uppsala University Sweden

5. Prof. Dr. Halil Toker, Chairman, Department of Urdu language and literature,

Faculty of Letter, University of Istanbul, Turkey

6. Dr. Dawood Azami, Program Manager, British Broadcasting Corporation

(BBC), London

7. Prof. Dr. Muhammada Jan Huqpal, Department of Pashto, Faculty of

Languages and Literature, University of Kabul, Afghanistan

8. Dr.Abdul Zahir Shakeeb, Academy of Sciences, Islamic Republic of

Afghanistan

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National Editorial Board

1. Prof. Dr. Nasrullah Jan Wazir, Director, Pashto Academy University of

Peshawar

2. Prof. Dr. Abdullah Jan Abid, Chairman Pakistani Languages, Allama Iqbal

Open University Islamabad.

3. Prof. Dr. Muhammad Usman Tobawal, Director Pakistan Study Centre

4. University Of Balochistan, Quetta.

5. Dr. Ali Kumail Qazal Bash, Assistant Prof. Govt. Degree College, Zhob

6. Dr. Naseebullah Seemab,Professor Dept. of Pashto, University of

Balochistan, Quetta.

7. Dr. Barkat Shah Kakar, Assistant Professor, Dept. of Pashto, University of

Balochistan, Quetta.

8. Dr. Himayet ullah, Assistant Prof. National Institute of Historical Reasearch,

Quaid-I-Azam University, Islamabad Pakistan.

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Disclaimer:

The published material in the journal TAKATOO contains exlusive/independent

opinions of the authors. The journal‘s agreement to the analysis/opinion of the author

is not necessary to be the same.

Subscription Rate:

Domestic Rs. 300/-

Outside Pakistan US $ 07

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Guidelines for Contributors

The prime objective of the Research Journal "TAKATOO" is to provide a forum for

the scholars engaged in the research of Pashto language and literature. Following are

the guidelines for the scholars/researchers contributing articles to the bilingual/bi-

annual Pashto research journal TAKATOO.

The authors may send their research papers both in English and Pashto on the themes

pertaining to Pashto language, literature, history, art, culture, linguistic, Sufism

(Tasauf), anthropology and archeology.

The research paper must be typed on A-4 size paper having an abstract in English

about 100-150 words.

Manuscript should be between 4000- 6000 words (including end notes and

references).

Quotations from foreign texts must be translated in the body of the paper, and

accompanied by the original in the endnotes.

The author‘s name, e-mail and mailing addresses and institutional affiliation should

appear on a separate title page.

Two hard coppies and a soft copy of the research paper may please be sent to the

Editor.

The authors are required to use MLA citation styles.

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List of contributors:

1. Rahila Khan Lecturer,Department of English,Govt Girls Post graduate College,

Quetta Cantt.

2. Zainab Akram Assistant Professor, Department of English, SBKWU, Quetta

3. Aziz Ahmed Lecturer, Department of Economic, BUITEMS Quetta

4. Dr.Noor Muhammad Associate Professor, Department of Management Studies,

BUITEMS Quetta

5. Dr.Fida Bazai Assistant Professor, Department of International Relations, University of

Balochistan Quetta

6.Nazir Ahmed Kasi Assistant Professor ,Department of Pakistan Studies University of

Balochistan, Quetta

7. Saba Zaidi Assistant Professor, Department of English, SBKWU, Quetta

8. Saman Assistant Professor, Department of English, SBKWU, Quetta

9. Dr. Badsha.I. rome Assistant Professor , Department of Pashto and Oriental Language, UoM

10. Muhammad Asif Imran,M.Phil scholar, Islamic Studies and Religious Affairs Department , UoM

11.Dr.Barkat Shah Kakar Assistant Professor, Department of Pashto, University of UOB, Quetta

12. Dr. Zubair Hasrat Chairmain, Department of Pashto, Govt Post graduate College,Sawabi

13. Dilawar Khan Kasi M.Phil Scholer, Department of Pashto, University of Balochistan, Quetta

14.Dr.Abdul Rehman Kakar Lecturer, Depatrment of Pashto, University of Balochistan, Quetta

15.Ajmal Shkulai Associate Professor, Pashto Department, Kabul University, Afghanistan

16. Mustafa Kamal Asisstant Professor, Govt. Degree College, ShabQadar, Charsada KPK

17. Muhammad iqbal Shakir Lecturer (PhD scholar UoP)، Government Degree College Batkhela

18.Mir Hassan Khan Atal M.Phil scholar, Department of Pashto, University of Balochista Quetta.

19.Dr.Bushra Ikram Assistant Professor، Pashto Academy,Peshawer University.

20.Muhammad Naseem afghan, M.Phil Scholar, Department of Pashto, UOB

21.Sharifullah Khattak PhD. Scholar, Pashto Academy, University of Peshawer

22.Dr. Habib Nawaz Head of department, Pakistani languages and culture, NUML Islamabad.

23.Farkhanda Jabeen Lecturer, department of Pakistani languages and culture, NUML

Islamabad

24. Samiullah Lecturer, Department of Pashto, University of Balochistan, Quetta

25. Taj Nabi Khan M.Phil Scholer, Pakistani Languages,literature ligustics Department,

Allama Iqbal Open University Islamabad

26.Muhammad Salim Kakar M.Phil Scholar, Department of Pashto, University of Balochistan, Qeutta

27.Prof.Dr.Muhammad Nasim Achakzai, Dean Faculty of Languages & Literature,

University of Balochistan, Quetta

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Contents (English Portion)

S.No Researcher Title Page

1 Rahila Khan

Zainab Akram

Prof. Dr.Muhammad

Nasim Achakzai

Appropriation of Language in "Stoned to

Death" the English translation of the Pashto

novella "Sangsaar"

9

2

Aziz Ahmed

Dr. Noor Mohammad

Dr. Fida Bazai

―Analyzing the Economic Modeling of

Pashtun Cultural Tradition of ―Ashar‖ for

Socio-economic Development of People of

Tribal Set-ups in Southern Pashtunkhwa

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3

Nazir Ahmed Kasi

Saba Zaidi

Saman

Revolutionary Idealism as Theme: An

Analysis of Ajmal Khattak and Percy

Shelley‘s Poetry

36

4 Dr.Badshah-I-Rom

Muhammad Asif

Imran

An Analysis of Khushal Khan Khattak‘s

Insight to Religion and Faith

45

TAKATOO Issue 21 Volume 11 9 Jan-June 2019

Appropriation of Language in "Stoned to Death" the English translation

of the Pashto novella "Sangsaar" Rahila khan

Zainab Akram

Prof. Dr. Muhammad Nasim Achakzai

Abstract:

The present research attempts to investigate the strategies of language

appropriation utilized by Naseem Achakzai in the book "Stoned to

death, The Collected Stories" (2018). This book is a literary translation

of Pashto writing Sangsaar (1979) and other short stories composed by

an Afghan author Noor Muhammad Taraki. The hypothetical structure

utilized for this investigation is language appropriation. Appropriation

is characterized as a procedure by which an author claims another

culture and language by adjusting it as per one's very own necessities

and interests. This method is generally utilized by Post-colonial

scholars who appropriate English in their creation according to their

need. The information gathered from this investigation is examined

through various strategies of language appropriation as proposed by

Kachru (1983) and Ashcroft, Griffith and Tiffin (2002). These

strategies as suggested by Kachru (1983) are consisted of include

Translation equivalence, lexical innovations, Rhetorical and functional

styles and Contextual redefinition. While glossing, untranslated words,

interlanguage, syntactic fusion, and code-switching as suggested by

Ashcroft, Griffith and Tiffin (2002). Discoveries of the investigation

uncovered that the language appropriation strategies of Contextual

Redefinition, Translation Equivalence, Rhetorical and functional

styles,Untranslated words, Glossing,Syntactic fusion, and Code

Switching have been used in the text. Amongst them the use of

Translation Equivalence is most frequent.

Key words: Pashto literature, Language appropriation, Translation

Equivalence, Contextual Redefinition, Rhetorical and functional styles,

Glossing, Untranslated words, Syntactic fusion, Code Switching.

Introduction:

Pashto is the official language of Afghanistan spoken by eight million people

over there. It's spoken by six million people in Pakistan and fifty thousand people in

Iran (Morgenstierne, 1982). Afghanistan was noted for its awesome language even

before the Islamic accomplishment of Afghanistan from seventh to eleventh century.

Because of the Russian occupation from 1979 to 1989, and the resulting Taliban rule

in the mid-1990s, the writing in Afghanistan couldn't remain unaffected by the socio-

Lecturer,Department of English,Govt Girls Post graduate College, Quetta Cantt.

Assistant Professor, Department of English, SBKWU, Quetta

Dean Faculty of Languages & Literature, University of Balochistan, Quetta

TAKATOO Issue 21 Volume 11 10 Jan-June 2019

political circumstances winning there (Awan and Ali, 2012). The Modern Pashto

writing composed from nineteenth to twentieth hundreds of years was composed

affected by the British in this manner is named as the English Period (Afridi, 1990).

Noor Muhammad Taraki, the Pashto writer, an Afghan socialist statesman amid the

Cold War who filled in as President of Afghanistan from 1978 to 1979 is one among

the modern Pashto writers.

In the field of literature for centuries there has been a trend of literary

translation, in which literature has been translated from local to global or form global

to local languages according to the interest of readers (Boushaba, 1988). The

literature of Afghanistan too has been translated to different other languages. In

postcolonial hypothesis translation for quite a while has been a space of humanistic

order, and there has arisen inquiries of felicity and quality between the first and

deciphered abstract content (Ashcroft, Griffiths, & Tiffin, 2007)

Language is an important tool of communication in order to express ones

feelings, thoughts and ideas. Language is a tool to make social ties which are

developed with communicating with people around us (Diamond, 1959). Language

has its connection with culture and identity. What makes the identity of people of one

area unique and individual from people of other area is dependent on their language.

Language is the store of the historical backdrop of people which gives them their

identity. Oral declaration, in the type of adventures, folktales, melodies, ceremonies,

axioms, and numerous different practices, gives us a unique perspective of the world

we live in, and a unique ordinance of writing (Crystal, 2003).

Language appropriation a post-colonial term can be characterized as a

methodology in which post-colonial social orders embrace the parts of the imperial

kingdoms. It is the procedure through which the language is possessed to shoulder

the weight of one's own customary practices. Appropriation in various national

circles can be characterized as usurpation, in which writing and language are the

most dominant circles. In these two domains the overwhelming language and its

casual structures are appropriated in order to express social happenstances different

in nature, and to present these happenings into the dominant procedures of depiction

to exchange the most widespread imaginable group of onlookers (Ashcroft, Griffiths,

& Tiffin, 2007).

Postcolonial Writers like Raja Rao, Mulk Raj Anand and Chinua Achebe are

early instances of the individuals who trusted that the magnificent language should

have been changed in order to re-contextualize it and make it bear the weight of the

local experience. They establish the initial couple of authors who put their confidence

in what is depicted as the appropriation and localization of the English language

(Ashcroft, Griffiths, & Tiffin, 2007).

The Pakistani writers, Shazaf Fatima Haider's in her novel, "How it

Happened" ; and Ahmad Ali, in his novel "Twilight in Delhi", have utilized the

methods of linguistic appropriation as a weapon to revenge the restraining

infrastructure of colonizers. The analyses of the content of these novels demonstrate

TAKATOO Issue 21 Volume 11 11 Jan-June 2019

that the authors have utilized the strategies of language appropriation in these

novels and have highlighted Pakistani culture, language and values in Pakistani

English so as to convey the rich culture and legacy of this region of South Asia to

the Frontline (Khosa, Bano, Khosa, & Malghani, 2018; Akram & Ayub, 2018).

In the literature of Afghanistan language appropriation can be witnessed in

the novels of Khalid Hosseini. He has built up himself as a postcolonial novelist, who

has thought of indigenous social confidence conveyed using indigenous dialects in

his novels. In his books written in English about Afghanistan culture and society, he

has utilized diverse techniques of language appropriation. He also endeavours to

improve English dialect by adding phonetic effects from the Persian language, in

order to make it more Arabicized and Persianized for conveying the societal

encounters of Afghan culture (Awan and Ali, 2012).

The present research aims to investigate the strategies of language

appropriation utilized by Naseem Achakzai in the book "Stoned to death, The

Collected Stories". This book is a literary translation of Pashto short stories

composed by Afghan author Noor Muhammad Taraki‘s Pashto writing "Sangsaar"

(1979) and his other short stories. The language appropriation strategies adapted for

analysis of this writing are ones suggested by Kachru (1983); and Ashcroft, Griffiths,

& Tiffin (2004).

Literature Review:

Pashto Literature:

Pashto is a dialect spoken by eight million individuals in Afghanistan, by six

million individuals in Pakistan and by fifty thousand individuals in Iran. In

Afghanistan it is the official dialect. Pashto is named as Afghan too, yet Pashto is

viewed as the local and unique name (Morgenstierne, 1982).

Afghanistan for centuries has faced an amalgamation of history and the

societal crossover. Afghanistan for its magnificent language was reknown even

before the Islamic success of Afghanistan in the seventh through eleventh hundreds

of years. The Pota (Pata) Khazana, contains Pashto verse composed as far back as the

eighth Century. A portion of the well-known artists who were conceived or lived in

Afghanistan, incorporate Rumi, Khushal Khan Khattak, Rahman Baba, Ahmad Shah

Durrani, Timur Shah Durrani, Shuja Shah Durrani, Ghulam Muhammad Tarzi,

Ghulam Habib Nawabi, Massoud Nawabi and numerous others. The country,

additionally has various female writers, for example, Rabia Balkhi, seventeenth

century Nazo Tokhi, and others. Due to the Russian occupation from 1979 to 1989,

and the consequent Taliban rule in the mid-1990s, the writing in Afghanistan couldn't

stay unaffected by the socio-political situations prevailing there (Awan and Ali,

2012). The Modern Pashto literature written from 19th to 20th centuries was written

under the influence of the British, that is why, Abdur Rauf Nowsherwi terms this

period as the English Period. Rahat Zakheli, Sahibzada Muhammad Idrees and Noor

Muhammad Taraki are the famous Pashto writers of this period (Afridi, 1990).

TAKATOO Issue 21 Volume 11 12 Jan-June 2019

Noor Muhammad Taraki, the modern Pashto novel and story writer was an

Afghan communist statesman during the Cold War who served as President of

Afghanistan from 1978 to 1979. In 1937 he became Deputy Head of the Bakhtar

News Agency and became known throughout the country as an author and poet. His

works are usually viewed as embodying scientific socialist themes (Misdaq, 2006).

He has written novels and short stories which in their diction and subjects are purely

realistic. Common people from laboring society are the characters of his stories

whose hardships and struggles are given voice in Taraki‘s writings. His writings were

banned in Afghanistan and were considered to be a reflection of the socialist-political

ideas. Abdur Rasheed argues that the understanding of Taraki‘s writings have been

distorted, as his writings are reformative in nature . Taraki‘s novels include; Be-

Tarbiyata Zoi published in 1939, Sara, published in 1943, Spin and Da Bang Musafri

both published in 1958, and Sangsaar published in 1979. His novels remain

fragmentary as there installments were not allowed to be published (Khalil, 2000).

Stoned to Death: The Collected Stories (2018) is an English translation of Taraki‘s

Pashto writing Sangsaar (1979) and his other short stories, translated by Naseem

Achakazai. Achakzai (2018) views Taraki‘s writings as,"the true voices of feelings

that what or why Afghanistan went through these terrible events in recent years. This

is the story of Afghanistan what Mr. Taraki tells us in his simple Pashto language".

Literary Translation:

For centuries there has been a trend of literary translation, in which literature

has been translated from local to global or form global to local languages according

to the interest of readers. The trend of translating dates back to the Roman Realm.

Doing a literary translation has some challenges associated with it because the text

being translated does not belong to a translator, but to the author who has originally

produced it according to the literary tradition and language around him/her. A

translator while attempting to interpret a text from the source language to a target

language needs to establish a connection with the text understanding deeply the

author's perception of life and his/her thoughts. There is supposed to be a fairly

accurate correspondence between the original and translated literary text in their

literary upshots. Overall translation is a reproduction of the original text in the target

language with an attempt to keep the adjoining meaning, the suitable entity of

conversion, exact communicative similarity, and the same effect (Boushaba, 1988).

In postcolonial hypothesis for quite a while translation has been a space of

humanistic order, and there has arisen inquiries of felicity and quality between the

first and deciphered abstract content. Translation has turned into an issue of

developing significance in postcolonial examines, with respect to the translation of

scholarly messages from nearby dialects to worldwide dialects, for example, English.

It has arisen as a hostile issue in light of the tendency of postcolonial artistic

examinations to focus on writing in English (Ashcroft, Griffiths, & Tiffin, 2007)

TAKATOO Issue 21 Volume 11 13 Jan-June 2019

Language Appropriation:

Language is an important tool of communication in order to express ones

feelings, thoughts and ideas. Just as Aristotle pointed out that man is a rational

animal and what makes him above and different from animals is his/her ability to

reason, this reason cannot be expressed with the use of language. Language is a

medium which makes human rational (Mc Keon, 1946). Language is a tool to make

social ties which are developed with communicating with people around us. It‘s the

necessary means of relationship, an essential mechanism for connection to the

society without which an integrated social action is impossible (Diamond, 1959).

Language has its connection with culture and identity. What makes the identity of

people of one area unique and individual from people of other area is dependent on

their language. Language is the store of the historical backdrop of people which gives

them their identity. Oral declaration, in the type of adventures, folktales, melodies,

ceremonies, axioms, and numerous different practices, gives us a unique perspective

of the world we live in, and a unique ordinance of writing (Crystal, 2003).

Appropriation a post-colonial term can be characterized as a methodology in

which post-colonial social orders embrace the parts of the imperial kingdoms, for

example, their language, their method of reasoning, their rationale, their strategy of

examination, and use them in communicating their own public and conventional

independences (Spurr, 1993). It is the procedure through which the language is

possessed to shoulder the weight of one's own customary practices.As such

Appropriation can be characterized as a procedure by which language students make

the qualities of one language and culture their own by adjusting it to their own needs

and premiums (Richards & schmidt, 2010).

From the perspective of Ashcroft, Griffiths, and Tiffin (2007), appropriation

in various national circles can be characterized as usurpation, in which writing and

language are the most dominant circles. In these two domains the overwhelming

language and its casual structures are appropriated in order to express social

happenstances different in nature, and to present these happenings into the dominant

procedures of depiction to exchange the most widespread imaginable group of

onlookersport.

Language appropriation, as characterized by Hill (2009) is a kind of complex

social obtaining that includes an overwhelming gathering's robbery of parts of an

objective gathering's language. Semantic appropriation enables the overwhelming

gathering to control the language of the objective gathering in a wide range of routes:

from changing word implications altogether to partner certain words or expressions

with social wonders. It can by implication sustain racial generalizations by enabling

the predominant gathering to guarantee highlights and characteristics that will at that

point characterize the objective gathering.

Postcolonial Writers like Raja Rao, Mulk Raj Anand and Chinua Achebe are

early instances of the individuals who trusted that the magnificent language should

have been changed in order to re-contextualize it and make it bear the weight of the

TAKATOO Issue 21 Volume 11 14 Jan-June 2019

local experience. They establish the initial couple of authors who put their confidence

in what is depicted as the appropriation and nativization of the English language

(Ashcroft, Griffiths, & Tiffin, 2007).

The Pakistani writers, Shazaf Fatima Haider's in her novel, "How it

Happened" ; and Ahmad Ali, in his novel "Twilight in Delhi", have utilized the

methods of linguistic appropriation as a weapon to revenge the restraining

infrastructure of colonizers. The analyses of the content of these novels demonstrate

that the authors have utilized the strategies of language appropriation in these

novels and have highlighted Pakistani culture, language and values in Pakistani

English so as to convey the rich culture and legacy of this region of South Asia to

the Frontline (Khosa, Bano, Khosa, & Malghani, 2018; Akram & Ayub, 2018).

Arundhati Roy the Indian author has also utilized the systems of language

appropriation in her novel, "The God of Small Things". She seems to have

intentionally done that so as to speak to her Indian socio-cultural substances. Roy's

appropriation of English mirrors that India is certifiably not an inactive substance to

endure the imposing bequests; as an alternative she defies the measurements of

western power, destroys them and brings them under her very own terms and

conditions. For this very reason it‘s said that, this novel is not a content formed in

colonial English, rather it is an Indian tale written in Indian English (Jadoon, 2017).

Some African fiction writers such as, Chinua Achebe, in his novel Things

Fall Apart; Andreya Masiye, in his novel Before Dawn ; and John Luangala in his

novel, The Chosen Bud; have composed an Africanised English by appropriating

English language. Postcolonial writing, as displayed on the African continent, is

portrayed by the appropriation of the local language so as to empower it to carry the

burden of the African soul and culture (Chilala, 2016).

Manuel Arguilla, a writer of Philippine likewise utilized language

appropriation techniques in her short stories written in English. She has appropriated

English in communicating local Philippine feelings. Study of Arguilla's four short

stories recommends that the utilization of untranslated words and glossing were the

most copious methodologies used to appropriate the colonizer's language.

Postcolonial Philippine short stories of Manuel Arguilla are example of paradigmatic

strain between the colonizer and the colonized, and they fill in as a medium through

which native suppositions and desires of Filipino are given an articulation (Quinto &

Santos, 2016).

In the literature of Afghanistan language appropriation can be witnessed in

the novels by Khalid Hosseini. Hosseini is an Afghan-born novelist who has created

the smash hit books Like: The Kite Runner (2003), A Thousand Splendid Suns

(2007), And the Mountains Echoed (2013). He has built up himself as a postcolonial

novelist, who has thought of indigenous social confidence conveyed using

indigenous dialects in his novels. In his books written in English about Afghanistan

culture and society, he has utilized diverse techniques of language appropriation. He

appropriates English to depict Afghan way of living in its true sense. He also

TAKATOO Issue 21 Volume 11 15 Jan-June 2019

endeavours to improve English dialect by adding phonetic effects from the Persian

language, in order to make it more Arabicized and Persianized for conveying the

societal encounters of Afghan culture (Awan and Ali, 2012).

Methodology:

The present research investigates the strategies of language appropriation utilized by

Naseem Achakzai in the book "Stoned to death, The Collected Stories". This book is

a literary translation of Pashto short stories composed by Afghan author Noor

Muhammad Taraki‘s Pashto writing "Sangsaar" (1979) and his other short stories.

The language appropriation strategies adapted for analysis of this writing are

Translation Equivalence, Contextual Redefinition, Rhetorical and functional styles as

suggested by Kachru (1983); and Glossing, Untranslated words, Syntactic fusion,

and code switching as suggested by Ashcroft, Griffiths, & Tiffin (2004).

Analysis of Language Appropriation Strategies used in Stoned to Death:

Textual analysis of the text under study reveals that, almost all strategies of

appropriation have been used in the text except for Interlanguage and Lexical

innovation. Additionally, analysis of the text exposes that the author has made

extensive use of translation equivalence by translating a great number of Pashto

proverbs to English language. It is also important here to mention that most of the

words which remain untranslated are kinship expressions used for addressing

different relations.

1. Translation equivalence

Kachru (1965) characterized translation equivalence as setting up equivalent

arrangements in literary translation. From his point of view in translation there isn't

really a balanced correspondence between two languages such as the source language

and the target language in which a translation is done. Translation in Kachru‘s

perspective can be conscious and unconscious. The conscious translation is carried

out with the motivation behind building up a balanced correspondence, or partial

correspondence, between the formal things of the source and target language, in

order to make the discourse reasonable. While during the unconscious translation, a

bilingual does not generally understand that he/she is utilizing an exchanged thing of

local language. In simple words, an author uses the technique of Translation

Equivalence in order to impart the perceptions, emotions, dogmas, and practices just

in the way they are taken in the native context. This is done to give a native touch to

the text written in global language.

The technique of language appropriation through translation equivalence has

been frequently used in the text. Lots of sentences from Pashto quotes and saying

from cultural, social and religious context have been frequently used in the text using

the strategy of translation equivalence. Few of them are as follows: ―If he became

conscious of your bad condition and left with a heavy heart his neck would always be

bent and turned towards back‖ (p.153). ―if we don‘t do so these white dressed and the

students will get our eyes out by curse‖ (p.155). ―And keep your dirty faces out of

my sight ‖ (p.171). ―it has been said well that: the desire of a greedy does not deserve

TAKATOO Issue 21 Volume 11 16 Jan-June 2019

God‘s mercy‖ (p.172). ―he soliloquized a saying that: saved are eaten by dogs.‘ And

he decided that whatever he earned would be spent on his stomach‖ (p.182).

―Everything is available in this city, except parents‖ (p.197). ―A proverb of Pashto

defines it very well, that: ‗You miserable tree, a daze would never have cut you, if it

hadn‘t had a handle from your roots;‖ (p.205). ―twenty times that don‘t ask food

from atheist‖ (p.210) in Pashto language instead of saying ‗so many times‘ or ‗couple

of time‘, ‗Shul war‘ is said which means ‗twenty times‘. ―A wealth is Hindu‘s beard‖

(p.217). ―he doesn‘t have mercy at all…… if he dies , the earth won‘t give him any

place to be buried honorably‖ (p.221). ―I would like to quote a Pashto saying that: I

am not interested in the carrot, while the voice of its bite KHRUP, gives me

pleasure‖ (p. 336). ―It has been mentioned in the books, that the heaven does exist

under the feet of parents‖ (p.341). ―You need not forget Pashto Language‘s proverb,

that: look and take care of the personality, whenever you deal‖ (p. 344). ―It‘s Pashto

proverb that ‗you‘re the part of my chest even if you‘re an atheist‖ (p.402).

2. Contextual redefinition

Contextual redefinition involves the use of native words for expressing respect and

love existing in the native society. Such terms are deliberately integrated with a text

for kinship expressions in order to show emotional attachment and to appropriate the

text. Contextual redefinition provides a way to introduce new vocabulary words. The

process of language appropriation, redefines some kinship related term used in the

indigenous language, in order to expose the native integral and strengthened family

system, kinship and values. (Akram & Ayub, 2018).

―Baba Jan‖ (p. 32), ―Sahiba‖ (p.43), ―Mullah‖ (p.155), ―Kaka‖ and ―Mullah

Sahib‖ (p.95), ―Qazi‖ and ―Mufti‖ (p.110), ―Sahib‖ (p. 196), ―Khan Sahib‖ (p. 199),

―Haji Agha‖ (p. 241), ―Mairmani‖ (p.253), ―Kako‖ (p. 266), ―Baba Faqir‖ (p. 285),

―Naazaka‖ (p 305), ―Sahibzada Sahib‖ (p. 307), ―Lalai Aka‖ and ―Aday Jani‖ (p.

333), ―Zoiya‖ (p. 335), ―lalo‖ (p. 361), and ―Babo‖ (p.380) are few examples of the

native Pashto kinship expressions appropriated in the text. Use of the native Pashto

kinship expressions in English adds beauty and originality to the text, because as

social symbols, they approve their relevance to the local socio-cultural setting of the

text .The language is appropriated here using the strategy of Contextual redefinition.

3. Rhetorical and functional styles

Whenever a writer is writing at the peak of his/her emotions expressing the feeling of

love, passion, respect, contempt, anger and revenge consciously or unconsciously

he/she turns to his/her native language. This shift to native language strengthen the

deepness of the feelings and it rationalizes those emotions are of great importance

(Akram & Ayub, 2018).

Few examples of words and sentences used in the text with rhetorical and

functional style are :―Uff, she sewed me by a single sight as though arrows pierced

my chest;‖ (p. 40). ―Hay, hay and someone would scream hasha hasha. May your

backbone be broken!‖ (p.238). ―a cry of ‗Wagh, you killed me,‘ would be heard.‖ (p.

TAKATOO Issue 21 Volume 11 17 Jan-June 2019

255). ―he got the hot bowl of tea, and sipped which burnt his lips….. and that terrible

voice of UUUFFF was heard and noticed by all‖ (p. 332).

4. Glossing

The most noticeable interruptions in cross-cultural texts are parenthetic translations

of individual words. Such translations conform the difference between the cultural

distances between two different languages. In the cross-cultural text the main issue

with glossing is that it may change the setting of plot and the meaning connected

with it (Ashcroft, Griffiths, & Tiffin, 2004). In short, an author while using some

word from the native word gives the meaning in glossing in order to help the reader

comprehend the text properly.

Few of the words glossed in the index portion of the text are:―Afghanies‖ (p.

40), ―Hakim‖ (p. 83), ―Hazrat Sahib‖ (p. 30), ―Pul-e-Sirath‖ (p.92 ), ―Qazi Sahib‖

(p.81 ),―Ramadan‖ (p.110 ), ―Saadi‖ (p. 91), ―Salaam‖ (p. 347), ―Sandaley‖ (p.32 )

and so on.

Some of the examples of Post glossed words from the text in which meaning is

given in parenthesis after the words are: ―Aday Jani [Mother]‖ (p. 49), ―I think

Gulalai‘s [gulalai means beautiful in Pashto]‖ (p. 50), ―Jalabai [sweet]‖ (p. 54),

―Mubarak [the holy one]‖ (p.167), ―Sahib [Sir]‖ (p. 196), ―Tahajud [it is the prayer

that is performed by those great religious people , in the late night, who are

enormously fearful by God]‖ (p. 201), ―I bought one ana‘s [sixteenth part of a

rupee]‖ (p. 215), ―small eid [A muslim festival after the holy month of fasting ]‖ (p.

224), ―I‘d walk with the caravan of nomads and would be singing my Babolali [ A

type of folk songs]‖ (p. 238), ―Baba Faqir [holy man]‖ (p. 285), ―Insha-Allah [by the

will of God]‖ (p. 333), ―Siratul-Mustiqim [right path]‖ (p. 356) and so on.

5. Untranslated words

Leaving few native words untranslated in a text is the most common practice done to

keep the writing have the sense of being unique traditionally. This mechanism helps

to indicate the variance found amongst diverse traditions, and it additionally

demonstrates that how discourse is important in understanding cultural notions

(Ashcroft, Griffiths, & Tiffin, 2004). In order to keep the societal individuality

harmless leaving the words from native language untranslated is one of the best

mechanism. It adds beauty, individuality and originality in a text.

Certain words in the text have been left untranslated, few examples of such

words are: ―HASHA‖ (p.158), ―loee Bund ‖ (p. 175), ―Hookah ‖ (p. 200), ―Jumadar‖

(p. 203) and so on. The words with contextual redefinition used for kinship

expression are also left untranslated in the text ,such as ―Baba Jan‖ (p. 32), ―Sahiba‖

(p.43), ―Mullah‖ (p.155), ―Kaka‖ and ―Mullah Sahib‖ (p.95), ―Qazi‖ and ―Mufti‖

(p.110), ―Sahib‖ (p. 196), ―Khan Sahib‖ (p. 199), ―Haji Agha‖ (p. 241), ―Mairmani‖

(p.253), ―Kako‖ (p. 266), ―Baba Faqir‖ (p. 285), ―Naazaka‖ (p 305), ―Sahibzada

Sahib‖ (p. 307), ―Lalai Aka‖ and ―Aday Jani‖ (p. 333), ―Zoiya‖ (p. 335), ―lalo‖ (p.

361), ―Babo‖ (p.380) and so on.

TAKATOO Issue 21 Volume 11 18 Jan-June 2019

6. Syntactic fusion

Syntactic fusion is a strategy used to develop coinages in a writing that in

postcolonial in its context. In the English text effective coinages highlight the fact

that words do not symbolize the true spirit of any culture, thus in such circumstances

the formation of fresh lexical forms may be generated in English adopting the

linguistic constructions of the local language, the triumph of this practice depends on

its employment in a text (Ashcroft, Griffiths, & Tiffin, 2004). In other words

Syntactic fusion is the unification of linguistic structures different from one another,

in which the sentence structure of native language are mixed with the lexical forms

of English (Khosa, Bano, Khosa, & Malghani, 2018).

A small number of examples of words appropriated with the use of syntactic

fusion found in the text are: ―Khan‘s‖ (p. 209), ―cababs and curries‖ (p. 279),

―Haji‘s‖ (p. 301), ―Khans‖ (p. 314), ―lalai aka‘s‖ (p. 323), ―Mullahs‖ (p. 366),

―Salaams‖ (p. 347) and so on.

7. Code-switching

A change by a writer from one language variety to another one is known as code

switching. In the context of writing it happens when a writer switches between two

different languages in the middle of words and sentences (Richards & schmidt,

2010).

Code-switiching strategy is infrequently used in the text. Those few examples of

code-switching terms found in the text are: ―Khan‘s Bodyguard‖ (p. 209), ―Fifty

paisa‖ (p. 211), ―Huge Agha‖ (p. 245), ―small Eid‖ (p. 209), and ―cababs and

curries‖ (p. 279).

Conclusion: This study attempted to examine the usage of the strategies of language appropriation

in the book "Stoned to death, The Collected Stories" (2018) by Naseem Achakzai,

which is a literary translation of Pashto writing Sangsaar (1979) and other short

stories composed by the Afghan author Noor Muhammad Taraki. The study

examines how Pashto terminologies are used in the text to make it appropriate.

Analysis of the text reveals that the author consciously or unconsciously has used

number of language appropriation strategies in the text such as: Translation

Equivalence, Contextual Redefinition, Rhetorical and functional styles, Glossing,

Untranslated words, Syntactic fusion, and Code Switching. Use of these strategies

has added charm to the text and has made it look more original and native. While

going through the text one can feel and enjoy the amalgamation of local and global.

The writer of this literary translation by the use of language appropriation strategies

seems to make an attempt towards confirming his connection to his roots. This

attempt indeed has been successfully done through representation of Pashto

traditional, religious and social individuality to the globe in an appropriated global

language.

TAKATOO Issue 21 Volume 11 19 Jan-June 2019

REFERENCES

1. Achakzai, N. (2018). Stoned to Death. New College Publications.

2. Afridi, K. Q. (1990). Amir Hamza Khan Shinwari: Life and Works.

University of Peshawar: Area Study Centre.

3. Akram, Z., & Ayub, A. (2018). Appropriation of Language in Twilight in

Delhi. New Horizons, 12(1), 41-53.

4. Ashcroft, B., Griffiths, G., & Tiffin, H. (2004). The Empire Writes Back

Theory and practice in post-colonial literatures. Taylor & Francis .

5. Ashcroft, B., Griffiths, G., & Tiffin, H. (2007). Post-Colonial Studies: The

Key Concept (2nd ed.). New York: Routledge.

6. Boushaba, S. (1988). An analytical study of some problems of literary

translation: a study of two Arabic translations of K. Gibran's The Prophet.

PhD thesis, University of Salford.

7. Chilala, C. H. (2016). Footprints of Caliban: Appropriation of English in

Selected African Fictional Texts. Ufahamu: A Journal of African Studies,

39(2).

8. Crystal, D. (2003). English as a Global Language. Cambridge: Cambridge

University Press.

9. Diamond, A. (1959). The History and Origin of Language. London: Metheun

and Co. Ltd.

10. Hill, J. H. (2009). The Everyday Language of White Racism. John Wiley &

Sons.

11. Jadoon, N. K. (2017). Abrogation and Appropriation of English in Arundhati

Roy‘s the God of Small Things. Research Scholar, 5(3).

12. Kachru, B. (1983). The Indianization of English. The English Language in

India. . Delhi: Oxford University Press.

13. Kachru, B. B. (1965). The Indianness in Indian English. WORD, 21(3), 391-

410.

14. Khalil, H. (2000). Pakhto Novel: Tehqiqi Ao Tanqidi Jaiza. Lahore: Millat

Educational Printers.

15. Khosa, M., Bano, S., Khosa, D., & Malghani, M. (2018). Appropriation in

Shazaf Fatima‘s novel and how it happened? WALIA journal, 34(1), 87-92.

16. Mc Keon, R. (1946). Aristotle's Conception of Language and the Arts of

Language in Classical Philology. University of Chicago Press, Chicago,

October 1946,, 41(4).

17. Misdaq, N. (2006). Afghanistan: Political Frailty and External Interference.

Taylor & Francis. Taylor & Francis.

18. Morgenstierne, G. (1982). AFGHANISTAN vi. Pa tō. Retrieved from

Encyclopaedia Iranica Online Edition:

http://www.iranicaonline.org/articles/afghanistan-vi-pasto

TAKATOO Issue 21 Volume 11 20 Jan-June 2019

19. Quinto, E. J., & Santos, J. C. (2016). Abrogation and appropriation in

selected pre-war Philippine short stories in English. Journal of Language

Studies, 16(1), 157-168.

20. Richards, J. C., & schmidt, R. (2010). Longman Dictionary of Language

Teaching and Applied Linguistics. London : Pearson .

21.Spurr, D. (1993). The Rhetoric of Empire: Colonial Discourse in Journalism,

Travel Writing and Imperial Administration. London: Duke University Press.

TAKATOO Issue 21 Volume 11 21 Jan-June 2019

“Analyzing the Economic Modeling of Pashtun Cultural Tradition of “Ashar”

for Socio-economic Development of People of Tribal Set-ups in Southern

Pashtunkhwa

Aziz Ahmed

Dr. Noor Mohammad

Dr. Fida Bazai

Abstract: ‖Ashar‖ is a cultural tradition of Pashtuwali-Pashtun code of life. It is a kind of

community based collective set of works/tasks related to ordinary business of

tribal life. It includes mostly socio-economic and socio-cultural set of household

jobs/tasks that are undertaken in collective mood by the village members in

most of the Southern Pashtunkhwa. It might be proved as one of the most

efficient and optimal economic models in tribal set-ups due to its integral

attributes of the absence of monetary markets, service exchange among the

individuals without any wages, no price signals, cultural gifts exchange,

ecological friendly, tribal economic modeling, sustainability without surpluses

and shortages of goods/services, labor productivity, kinship promotion, cultural

promotion, no dishonesty propelled by abnormal profits, and no boom and busts

in rural economy. Its economic modeling provides widespread prosperity, less

economic disparity, equality, redistribution of income and services, no windfall

gains or losses, basic nursery for new job comers and young lot of the

population, training and development in community services, and many other

attributes the modern economic models could provide to the mankind.

Keywords: Ashar, cultural tradition, Pashtunwali, Economic Modeling of Ashar. Introduction:

Culture in defined as, ―… complex whole which includes knowledge, belief, art, law,

morals, custom, and any other capabilities and habits acquired by man as a member

of society‖ (Tylor 1920 [1871]: 1). It includes all those tangible and intangible

values, which are not only used by society, but also pass on with variations in nature,

both a creation and possession by human societies in known course of human

behavioral history. It is a kind of bong created by members of a society in a specific

sphere of social life. It includes most of the social, economic, and anthropological

aspects of human life (Julia, 1996).

Culture is aggregation of dynamic behaviors, a system of values including symbols

and ideas functional in working systems of human societies that provide a dynamic

picture of life as a whole. Thus, culture is an integrated system of institutions that

work together to meet the needs of the group including any aspect of social and

economic attributes. The Pashtun code of life, ―Pashtunwali‖, is also a cultural and

anthropologically evolved cultural code of life evolved by Pashtun community as a

systematic set of dynamic beliefs, values, customs, symbols, ideas, as above all a

Lecturer, Department of Economic, BUITEMS Quetta

Associate Professor, Department of Management Studies, BUITEMS Quetta

Assistant Professor, Department of International Relations, University of Balochistan Quetta

TAKATOO Issue 21 Volume 11 22 Jan-June 2019

purely Pashtun way of living. It is also termed as Pashtun way of life or it encompass

those aspects of Pashtuns‘ history, politics, war, economy, social and cultural

structure that provide norms and values to the whole Pashtun community living both

in Pakistan and Afghanista rural set-ups (Baos, 1934, 1988; Bhabha, 1994, Kuper

1999:56; Erinn, 2003; Asar, 2005; Kakar P, 2010; Jasper, 2010; Mohyuddin & Khan,

2015).

Pukhtoonwali consists of a number of different concepts and among the most famous

are badal (revenge), malmastya (hospitality), jirga (elders committees), nanawati

(Sancturary) nang (Honour), darawai (decent love/friendship with a girl), and ashar

(community participation in mostly economic activities). The misconception about

Pashtunwali and its cultural and historical process describe it to cultural relativism

(Mohmand, 1327H; Habibi, 1382H; Asar, 2005; Khalil, 2011; Kakar, 2012;

Mohyuddin & Khan, 2015).

Since, most of the codes of Pashtunwali are somewhat affected by economic

conditions in rural and tribal set-ups of Pashtun people as per economic theory and

practice in the rural/tribal set ups or poor economies of the world. It is evident in

most of the developing rural economies of the world that cultural codes are sustained

with influential people and/or societies that are stronger on economic grounds

(Banerji and Duflu, 2011). It implies that a society or people may be able to easily

exercise the codes of hospitality, heading the elders committees, give sanctuary,

more active in honor and revenge, and do better communicate based on more

economic prosperity in Pashtun society. The socio-economic cohesion of interfamily

marriages and alliances is also dependent upon strong economic collaborations

among the families in urban set-ups of Pashtuns population both in Afghanistan and

Pakistan. The linkages between monetary based economic positions of families and

their socio-economic cohesion are likely to be detrimental to Pashtuns codes of

Pashtunwali of self-respect, harmony, unity, integration, collective prosperity, and

many other cultural positive customs and beliefs. To emancipate Pashtunwali from

disintegration and providing an alternate economic model for the preservation of

Pashtunwali and its integral codes of conduct, ―ashar‖ could be used as a core

economic model that could rescue the economic injustice, inequality, less

participation, ever widening alienation among Pashtun tribes, difference between the

rich and the poor, and socio-economic no cohesion between the haves and haves not

in a sample Pashtun village or tribal set-up of Southern Pashtunkhwa. This paper

analyses the economic modeling of Pashtun cultural tradition of ―ashar‖ in tribal set-

ups of Southern Pashtunkhwa.

Literature Review :

―Ashar‖ is one of the integral codes of Pashtunwali that describes the community

common tasks or activities to be undertaken on participatory bases for socio-

economic uplift of the rural or tribal Pashtun society. It is defined in many variants;

however, the central idea encompasses the following aspects of socio-economic

obligations and responsibilities from the community members.

TAKATOO Issue 21 Volume 11 23 Jan-June 2019

It is community participation in day to day activities in rural set-ups. Tasks and

activities are collectively undertaken by the community members in a village or tribal

unit in Pashtun society. In ―ashar‖ means of production like labor, conventional

capital, tools of undertaken common activity, time provision by the service suppliers,

tasks distributions, allocation of sub-tasks or sub-activities, and the target completion

of tasks/activities are all considered as whole unit for the sole purpose of a socio-

economic obligation and responsibility in Pashtun society (Ahmed, 2019; Murtazashvili, 2009; Kakar P, 2010; Khan and Ullah, 2018; Wexler, 2011).

The above studies provide ―ashar‖ as one of the central tasks of Pashtun tribal set-ups

to solve its socio-economic problems of basic economic needs of constructing

shelters, managing fuel for household activities, community participation activities,

subsistence farming, attending the tribal and religious rituals, marriages and funeral

ceremonies, and other village level tasks of common interests for the betterment of a

typical Pashtun society. It has been one of the main activities of rural Pashtuns in

their villages. It has been one the alternate socio-economic model that has left

Pashtun tribes man not to rely on urban economy, liberal market mechanism, market

economy, and on a greedy system of losses and profits. With the passage of time, as

market globalization emerged and international war-politics have invaded Pashtun

regions, the cultural tradition of ―ashar‖ is made effectiveness in modern-day Pashtun

society. Its nature and extent has been compromised due to the dilutions of Pashtun

society and other codes of Pashtunwali. It is even quoted that, ―the traditional

institution of ―ashar‖ for collective participation of community is undermined during

the jihad period in Afghanistan to weaken Pashtunwali‖ (Asar, 2005; Kakar P, 2010;

Kakar, 2012; Habibi, 1382H; Khan and Ullah, 2018; Ginsburg, 2011).

Other codes of Pashtunwali are also dependent upon the functionality and dynamism

of ―ashar‖. It may be considered as one of the complementary parts of ―jirga‖ (elder

tribes committee) in Pashtun culture. Since, ―jirga‖ is authorized and made

responsible by Pashtun social institutions as a dispute settlement mechanism at macro

level of a tribe or society and ―ashar‖ is a micro social unit at village level of Pashtun

cultural institutions to solve socio-economic problems of personal work from

harvesting to home constructions. The social mechanism of ―ashar‖ in Pashtun

society resembles to an alternate economic model to the existing market and

monetary based economic models that are solely dependent upon capitalist versions

of economic system.

However, at global level, the era of neo-liberalism, mostly from the West, has started

with the promise of devolution of power, deregulation of macro-policies, democracy

at local levels, and free flow of resources and technology to steer socio-economic

development at unit levels of human dwelling settlements. The development

paradigms of 1980s, millennium development goals of 1990-2015, and now the era

of sustainable development goals (2015-2030) has not reduced much the poverty

index, extreme hung ness, shelter, food, education, health, and decent way of living

for the rural and tribal set-ups of most of the developing economies of the world

TAKATOO Issue 21 Volume 11 24 Jan-June 2019

(Jensen and Miller, 1996; Sen, 1999; UNDESA, 2010; Sachs, 2005; Easterly and

Easterly, 2001, 2006; Zaidi, 1999, 2017; Zaman, 1993; World Bank, 2010; Banerji

and Duflu, 2011; UNDP, 2015; WDI, 2018; Ahmed, 2019).

The global liberal economic version of Washington Consensus (1998) has increased

socio-economic uncertainty and more economic havoc to almost all the free

economies of the World. The sub-prime mortgage crisis of USA and later on its

spillover effects to the Western economies like, Greece, UK, Germany, France, and

other countries in other parts of the world has brought detrimental effects on standard

of livings of people across the globe. The decent way of living is decreased,

unemployment has increased, wages of the labor class are reduced, foreign exchange

did not favor developing societies of the world, trade deficits of the conventional

economies are increased, banking sectors got contracted, and economic uncertainty

peak rocketed in market economies of the world. The decent way of living has

compromised in the wake of global economic crises in most of the developing

countries of the world. The open and liberal economy model of West capitalists like

global economic paradigms of the last four decades face the global 80 population to

compromise their livelihoods in the shape of more poverty, less food for nutrition

gaining, less and wasteful education facilities, mass hunger ness, food insecurity, less

shelter to use in rural and tribal areas of the world, wage reduction and disparity

between the lowest earners and highest earners in market economies, increased

inequality, cultural damages to the less developed societies, socio-economic shocks

to the rural and tribal population of the haves-not societies, and more diseases and

environmental calamities to the global world (OECD, 2018; IMF, 2018; WEF, 2019;

Vision-2025, 2015; World Bank, 2019; UNDP,2019).

On empirical basis, in literature, the facts and figures show that 736 million people

across the globe in rural, tribal, and slums still live in poverty of extreme levels and

1.3 billion people live under the phenomenon of multidimensional poverty. These

people have no social, cultural and economic models to lift them out of poverty. At

least, modern capitalist versions of pragmatic economic models could not provide

prosperity conditions to these disadvantaged groups of people across the global

villages. In Asian rural and slum areas alone, 63% of the world‘s hungry people

reside due to market economy failure and its exploitative distribution of food

resources for nourishment. The collective way of cultivation and harvesting through

cultural traditions like ―ashar‖ may reduce this malnourishment in rural areas of the

Asian continent. Around 1.3 billion people around the globe live in very weak and

fragile conditions without having basic needs of decent life. The concept of ―ashar‖

could provide decent shelter and minimum way of decent living to most of these

people if this Pashtun tradition is being the status of practicable institution in these

rural areas of miser conditions. The inequality is empirically recorded at peak in

societies where no social-economic model like ―ashar‖ is being in practice. It is said

that 2.3% of the world population does not having access to basic sanitation and

around 1.1 billion people live without any shelter. The developing countries may set

TAKATOO Issue 21 Volume 11 25 Jan-June 2019

housing construction strategy for its no-shelter population on the concept of

community participation, ―ashar‖. Regarding the food wastage, around 1.3 billon

tons of food is wasted due to no community participation and redistribution

mechanism to the already 2 billion malnourished populations of the developing

economies of the world. In such situations, the literature suggests that societies or

economies having less integration with the dynamics of capitalists‘ global liberal

economy have proved to be less affected by the world economic crises of any shape

from the last four decades. The cases of sub-Saharan African societies, some

sectors/parts of China, rural India, and less integrated countries like Afghanistan,

Korea, and some African countries have not faced the detrimental consequences of

the last two versions of global economic crises. These emancipation blessings have

been reported by the functionality of local variants of socio-economic models

inherent culturally in these societies. The Pashtunwali code of ―ashar‖ could be used

to save and redistribute this wastage of food for diet provision in the rural areas of

agrarian settlements of South Pashtunkhwa. The data regarding social injustice,

conflict, and corruption reveal that $1.23 trillion are prone to corruption; 1 billion

individuals from socially weak backgrounds are illegally made invisible by powerful

institutions, 49% of women got social violence, and 10 million people are stateless

and society less across the globe. All these statistics are reported about the people

and societies and people living without collective form of social and institutional

bargaining in the global affairs in different countries of the world. The above

mentioned problems are mostly afflicted to those segments of the world population

that have no collective form of cultural tradition, no unanimous social bargaining

power, having less social recognition, having ineffective codes of cultural values and

beliefs, less developmental and socially integrated societies, disadvantaged people,

peripheries of the many countries, rural and tribal societies of the world, and societies

with less sustainable and integrated development way of living (FAO, 2009; Ahmed,

2019; UNDP, SDGs-2019; Word Development Indicators, 2019; WHO, 2019;

UNESCO, 2019).

Due to the nature of economic, social, politics, and ecological problems faced by

poor communities of the world, a set of policy options based on cultural traditions

and institutions, which must also be unique and specified to rural and tribal set-ups,

are needed to eradicate poverty, extreme hunger ness, economic injustices and

corruption, environmental issues, socio-economic problems, and other forms of

inequality in societies of the world. The failure of liberal market mechanisms are

advocates the revival of the traditional institutions like, ―ashar‖, and other forms of

culturally accepted forms of mini and micro-economic models to ease life easy and

simple for socio-economic development during the economic crises periods. The

insights from the development theories also attracts the practices of conventional and

socially accepted versions of economic models to be revitalized and introduced in the

paradigms of development progressions in rural and tribal societies to secure the poor

and disadvantaged people and household from the detrimental consequences of

TAKATOO Issue 21 Volume 11 26 Jan-June 2019

liberal market failures and inherently globalized liberal market mechanism during

economic crises (Ray and Dasgupta, 1986; Jensen and Miller, 1996; Sen, 1999;

UNDESA, 2010; Sachs, 2005; Easterly and Easterly, 2001, 2006; Moss, Pettersson

and Walle, 2006; Kristof and WuDunn, 2009; FAO, 2009; Banerjee and Duflu, 2011;

Ahmed, 2019)

Thus, the case for bringing forth the institution of ―ashar‖ as one of the culturally

accepted versions of economic models to be empirically and descriptively analyzed

as for socio-economic development of people of tribal and rural set-ups in Southern

Pashtunkhwa. The literature gap suggests describing economic modeling of ―ashar‖

based on the following research methodology in subsequent section of this study. The

Pashtuwali culture to be preserved also demands for cultural and social, as mentioned

by Hassan (2012) relativisms and development of Pashtuns‘ cultural traditions as

institutional revivalism for socio-economic and socio-cultural development of rural

and tribal people of Pashtun regions.

Research Methodology :

It is a descriptive study. Different sources of information are used for the relevant

materials and completion of this study. The methodology of description include of

desktop text reading, its content analysis, assessment of culture and its text analysis,

the analysis of modern economic system, the codes of Pashtunwali, the concept of

cultural tradition of ―ashar‖, the practice of ―ashar‖ in Southern Pashtunkhwa,

meeting with ―ashar-gari‖ (i.e., ―ashar‖ participants), informal discussions with

―ashar‖ participants and elderly folk, and primary and secondary reports, research

studies, and some books related to economy, culture, Pashtunwali concepts, history

of Pashtuns and its culture.

Economic Modeling of “ASHAR” :

After following the descriptive steps of research methodology, the proposed

economic modeling of Pashtun cultural tradition of ―ashar‖ possesses the following

integral attributes and properties. This model is being considered in the context of

village life of Southern Pashtunkhwa. It is confined to the Pashtunwali codes of

cultural tradition being practiced in Pashtunkhwa of Balochistan and adjacent parts of

Afghanistan near the disputed Duran-line.

1. Cultural institution of “ashar” in Southern Pashtunkhwa: It is one of the

cultural codes of Pashtunwali that has been practiced in socio-economic lives

of people in Pashtun villages since the practice of Pashtunwali as a set of

social institutions in Pashtun society. Likewise in other parts of Pashtun

region, the Southern Pashtunkhwa has also accommodated this cultural

tradition in its socio-culture and socio-economic affairs of rural and tribal set-

ups.

2. Functions of “ashar” in Southern Pashtunkhwa: The functions of ―ashar‖

are multipurpose in villages of Southern Pashtunkhwa. It includes helping in

times of farming, cultivation, and harvesting in rural agriculture sector.

Village people are given manual and technical help in service provision for

TAKATOO Issue 21 Volume 11 27 Jan-June 2019

mud house construction on mutually participatory basis. Thus, it works for

provision of housing and shelter facilities to the village and tribal people. In

the start of the Winter seasons, young segment of village population get-

together in groups and/or collective forms, find means of animals and

physical tools, manage time on specific days, make a planning and strategy to

go out for cutting wild trees and wood plants for firework at their homes.

They go in groups and gossiping and singing, thus, providing harmonization

of social integrity and tribal cohesion to be strengthen more for collective

purposes in the village. This participatory nature of ―ashar‖ provides training

and development to the junior and young up-springs of the tribes in village

systems of Southern Pashtunkhwa. The junior also feel and learn a sense of

collective social being and community participatory approaches towards the

solution to basic socio-economic problems without any price mechanism and

money charges systems. To complete the carpets and rigs weaving, as

essential requisites for warmth and shelter, the people of a village works

collectively to assist for the production of rig weaving of a person in the

village. This sort of production is skill based and juniors also participate as

apprenticeship in rig weaving or entwining during the ―ashar‖ activity. As per

the cultural traditions in Southern Pashtunkhwa, the host tribes man or

villager could not pay the remuneration or charges of the services of ―ashar-

gari‖ (i.e., the participants of ―ashar‖), but instead, the host is traditional

obliged to serve the participants with food and tea or other traditional food

items as per Pashtun culture. The women also practice this get-together for

their collective ways of tasks to help in the personal works of another woman

in villages. Their tasks are limited to women based daily works mostly during

the days of marriages, engagements, and death ceremonies (Interviews with

villagers from Barshore Karezat, Kakar Khurasan, Pitao Bayanzai, Borai

Kibzai and Toba Kakari)

3. Collective, social, and cultural obligations of participation in community

works of Southern Pashtunkhwa: All the activities and functions of ―ashar‖

are culturally traditional. These are integral parts of social obligations from

the Pashtun community to take part in ―ashar‖ at village level. No-

participants are considered not good and helpful villagers by the tribes man

socially and not behaved well in response by the Pashtunwali traditions of

―Killoghi‖ (i.e.,the institution of community social affairs in a Pashtun

village). The participants have to provide all its human and capital resources

devoted for the activity of ―ashar‖ as per its cultural obligation in village life

of Southern Pashtunkhwa (Interviews with villagers from Barshore Karezat,

Kakar Khurasan, Pitao Bayanzai, Borai Kibzai and Toba Kakari).

4. Properties of economic modeling of “ashar” being practiced in Southern

Pashtunkhwa: The following properties are being observed in ―ashar‖ as an

economic model of Pashtun culture for solving the socio-economic problems

TAKATOO Issue 21 Volume 11 28 Jan-June 2019

of people in Southern Pashtunkhwa. The following properties of ―ashar‖ may

likely provide a parallel or alternate economic model, to that of globalized

liberal market, for Pashtun tribes in Southern Pashtunkhwa to work for their

socio-economic development subject to rural set-ups, village life, and tribal

collective economic affairs. It will nor workable at an open level and it is a

much closed economic model confined to rural based socio-economic and

cultural activities of agrarian nature of Pashtun society. It may not, in any

shape be, compared with agglomerates of urban economic models, global

liberalized markets, monetary and price signaling based market economic

models. However, it provides stronger foundations to tribal economic system

to emancipate Pashtun people from the detrimental inherent consequences of

liberalized global natures of capitalist and monetary/price based economic

models of modern world.

4.1 No monetary price signals: The cultural tradition of ―ashar‖ is purely

participatory based and no monetary price signals are involved in allocation

of resources of human and capital among the suppliers and demanders in a

typical Pashtun village of Southern Pashtunkhwa. Due to the absence of price

signaling, no surpluses and no shortages of goods or services occur as the

inherent detrimental phenomenon associated with other types of economic

models. Due to this this no price signaling, no exploitations of resources

occur in social life of Pashtun community. All the bad and unpleasing social

and political outcomes of the mechanism of price signaling of the liberal

market economic systems likely are made reduced with the help of economic

models like, ―ashar‖, where no monetary price mechanism exists. The

presence of this price signals may be one of the reasons of reduced social,

economic, and cultural inequality in status of the people living with

comparatively better equal status in most of the villages and tribal set-ups of

people of Southern Pahtunkhwa.

4.2 No financial sector: The financial obligation and all its variants are

completely observed missing in the involvement of ―ashar‖ activities at

village levels in Southern Pashtunkhwa. The negative effects of financial

crises; like that have been occurred in most of the Western and advanced

economies of the world, especially, financial crisis of 1898 in Asian Tigers

and recent sub-prime crisis of USA, that made millions of people unemployed

and lowered their livelihood earnings; may not affect the earning and

employment conditions of village people as ―ashar‖ is immune culturally to

the usage of financial sector and its involvement in Pashtun villages.

4.3 Productivity matches to both demand and production: The tasks of

―ashar‖ are demand based and the supply of service or/and any skill or

physical tools from the community are supplied break evenly to the demand

of that ―ashar‖ specified activities only in Pashtun societies of Southern

Pashtunkhwa. Thus, there is observed a complete cohesion, perfect match,

TAKATOO Issue 21 Volume 11 29 Jan-June 2019

social and economic equilibrium, and no excess of demand and supply in the

activities that are supposed to be undertaken at village level via the cultural

tradition of ―ashar‖. An economic system with the property of equilibrium in

demand and supply of goods and services are theoretically desired by all the

social, economic, cultural, and political rationality in the world.

4.4 No boom or bust like of market economies are observed in “ashar‖. The

business cycles are also inherently observed in modern economies of the

financially and globally liberalized economic systems. The downturn and

meltdown of economic and financial systems are not likes and accepted

socially and politically throughout the governments in the world. The entire

mechanisms of government interventions through public policies are justified

by the presence of these business cycles in economies of the world. People

are observed to face lots of economic and social problems due to uncertain

economic situations of the bursts of economic and financial sectors. Since, the

economic modeling of ―ashar‖, in its traditional way, has not observed ups

and downs in its functions and collective activities at village levels in the

Pashtun regions. That is, why the economic model of ―ashar‖ is prone from

facing the boom and busts of liberal market economy in rural and tribal set-

ups of Southern Pashtunkhwa.

4.5 Subsistence farming or productivity: The farming activity is confined to

subsistence level of cultivation in economic model of ―ashar‖ in Pashtun

regions. The time of farm watering, seed sowing, harvesting, and cutting the

agriculture output are based on subsistence nature of farm productivity and

technology. That is, why commercialization is not involved in ―ashar‖

activities of agricultural yield production mechanism in Southern

Pashtunkhwa. 4.6 Ecologically sustainable: The economic model of ―ashar‖ is community

based, agrarian in nature, social and culturally integrated, loyal to the manual

and green technology, and village people participate in activities to help a

person not on the costs of environmental degradation of ecological costs. The

social and familial affiliation of tribes to its natural flora and fauna are made

on strong traditions and cultural norms which are very strong to be disturbed.

All these work in favor of the ecological order and no activities at collective

levels are favored that damage, in any shape, the ecological sequence of the

village tenure system and its natural habitats. The economic modeling of

―ashar‖ is seen to strongly follow the norms of ecological sustainability and

sequence on the traditional values and beliefs of familial affiliations with the

rural and tribal natural habitats.

4.7 No detrimental for any economic sector of the community: There are very

few activities that could encompass the whole mechanism and much closed

system of economic activities of a sampled village in Pashtun land. One

activity, for example, of the rig weaving or carpet weaving may not

TAKATOO Issue 21 Volume 11 30 Jan-June 2019

economically disturb the production of agriculture yield in economic

modeling of ―ashar‖. This is not the case in other forms of capitalists‘ version

of liberal economic systems. Modern economic systems have made macro

each sector dependable on other sectors of the economy. A crisis once gets

start in one sector may detrimentally spillover the effects in other sectors,

thus, may create jam the most fragile economic sectors and affiliated

segments of population more at disadvantaged positions. The havoc of

economic crises has been witnessed due to the start of crisis in one sector and

its impacts on other sectors as well. Notwithstanding, the economic model of

―ashar‖ may not face interconnectedness of economic sectors so intensively

to affect each other negatively.

4.8 Equity in resource distribution: Due to absence of market forces of demand

and supply, lack of price signaling, no financial sector involvement, and no

profit and no losses attributes in economic modeling of ―ashar‖, it is observed

seldom the unequal distribution of productive resources and allocation of

services unequally among the participants of the ―ashar‖ in Southern

Pashtunkhwa. All types of resources, like productive, skill based, servives,

physical tools, and natural resources are distributed on equitable bases, on the

principles of peoples‘ needs and requirements, justification of ―ashar‖

committee, socially and culturally accepted mood, and for the formation of

―ashar‖ based activities and tasks without any types of financial greediness,

losses or profits, and without market mechanism. That is, why economic

model of ―ashar‖ observed and practiced in Southern Pashtunkhwa is based

on wquity in resource distribution.

4.9 Justice in resource distribution: Social, economic, cultural, tribal, and

traditional types of justice are seen and found in all the functions and

activities of ―ashar‖ being practiced in tribal set-ups of Southern

Pashtunkhwa. An economic system based on equal trade-off between equity

and justice is both applicable and sound in theory for the socio-economic

development of mankind. It is also appreciated by political and social

progressive forces an economic model based on balance between equity and

efficiency optimization on socio-cultural bases for peace and development in

human society.

4.10 Cultural values are exchanged among the community members: In

the economic model of ―ashar‖, community members exchange cultural and

social values among them on a set of socially accepted modes of conducts in

tribal set-ups of Southern Pashtunkhwa. No one feels inferiority complex,

superiority disorder, financially stronger, odd in social and economic

bargaining, and exchange of service, skills or tools exchanged without any

financial or monetary rewards. Women seek cultural immunity and social

safety being part of ―ashar‖ activities. Children actively take part as learners

with the tasks performed collectively by the ―ashar‖ participants in villages

TAKATOO Issue 21 Volume 11 31 Jan-June 2019

across Southern Pashtunkhwa. The codes of Pashtunwali like, greater

participation, chivalry and gallantly way of helping others, kinship, and

hospitality are exchanges, promoted, and valued more in the economic affairs

of ―ashar‖ in rural areas of Pashtun regions. Traditionally, the culture of

―ashar‖ is considered one of the complementary part of ―jirga‖ (i.e.,

parliament like committee of village elders) to make Pashtun society ready

for solving its socio-economic problems based on Pashtun codes of living in

contemporary world of globalization.

Conclusion:

The concept of ―ashar‖, as an economic model, is described in the light of the

recommendations of theories and empirics of development economic that demand for

local, indigenous, and aboriginal economic system to preserve suitability in the

promotion of socio-economic development of Pashtun people. This model is integral

part of Pashtunwali and culturally a traditional way of doing ordinary business of life

for solving basic issues of food, shelter, firework, basic necessities, inevitable of life,

events celebration, and many more undertaken in rural and tribal set-ups pf Southern

Pashtunkhwa. It is completely immune from the demerits of failures of liberal global

economic models. The absence of market price mechanism and financial

losses/profits make ―ashar‖ as sustaining an economic model as its cultural values.

The institution of ―ashar‖ provides, at least, minimum way of decent living and a

minimum threshold of socially and politically accepted levels of living for a common

Pashtun who live in areas where ―ashar‖ is a practical code of economic model. The

proposed economic modeling of ―asher‖ provides justice, equality, participatory

approach, exchange of values and beliefs, immunity to economic crises, and

ecologically sustainability to its users in their ways of living. Thus, the socio-

economic development of Pashtuns may likely be enhanced through the economic

modeling of ―ashar‖ and its practical institutionalization under the broader category

of Pashtunwali in rural and tribal set-ups of Southern Pashtunkhwa.

Limitations of the study:

The study is confined to the following limitations.

1. It is just confined to rural and tribal areas of Southern Pashtunkhwa.

2. It is just confined to the cultural limitations of Pashtunwali.

3. The model is partially in practiced and may parallel be used with the liberal

global economic models of contemporary world.

4. It is by no means the substitute of macroeconomic models based on the strong

assumptions of price signaling and financial incentives.

5. In combination with monetary mechanism and economic incentive based

economic models are interlinked with the analysis of this model.

6. It will work only in closed rural and traditional set-ups of Pashtun

communities and urban and metropolitan economies are beyond the

limitations of its scope.

TAKATOO Issue 21 Volume 11 32 Jan-June 2019

7. The government sector and its economic policies are also beyond its scope of

implementations in closed rural set-ups of Pashtun communities.

8. The functions of ―ashar‖ are confined to culturally and socially accept forms

of socio-economic and socio-cultural activities and transactions and its

functions are not extended to conceivable set of pure market activities and

transactions based on contemporary economic systems and its models.

TAKATOO Issue 21 Volume 11 33 Jan-June 2019

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TAKATOO Issue 21 Volume 11 36 Jan-June 2019

Revolutionary Idealism as Theme: An Analysis of Ajmal Khattak and

Percy Shelley’s Poetry Nazir Ahmed Kasi

Saba Zaidi

Saman

Abstract:

This paper attempts to explore the poetry of two revolutionary poets

Ajmal Khattak and Percy Bysshe Shelley paying special heed to

―revolutionary idealism‖ using critical discourse analysis (CDA) as

method of analysis. Ajmal Khattak was a 20th

century revolutionary

Pashto poet and Percy Shelley was a nineteenth century British poet

who was a revolutionary and a romantic. Since both the poets were

idealists of their own respective times, therefore this paper seeks to

investigate the revolutionary idealism of both Ajmal and Shelley in

their poetry. This study serves a twofold purpose. Firstly, this study

compares two poets belonging to different social and political

backgrounds however their poetry served for revolution and idealism.

Secondly, the study utilizes critical discourse analysis as a method to

explore the lexical devices in the poetry of both these poets which

highlights the importance of CDA in analyzing poetry. The findings of

the study indicate that both Ajmal and Shelley though belonged to

different times, however, both served for the rights of common

masses. This idealism made them the best revolutionary poets of their

own times.

Keywords: Ajmal Khattak, Percy Shelley, Revolutionary Idealism,

poetry.

Introduction:

Ajmal Khattak and Percy Shelley are two idealists and revolutionies of their own

time. Born on 15 September, 1925 in Akora Khattak, Ajmal composed his first poem

when he was 13. He belonged to the 20th

century and is famous for his modern

idealistic tendencies in Pashto poetry. Being a revolutionary, he joined the freedom

struggle during the twentieth century. Ajmal in his struggle in political activities, left

his school and became a member of ―Khudai Khidmatgar (Servants of God)

movement led by Bacha khan. Redefining ―Pukhtoonwali‖ with political

consciousness was the main purpose of this movement. Besides, the main element of

this movement was non-violence by serving people keeping their social status, race

Assistant Professor in Pakistan Studies Department,University of Balochistan, Quetta

Assistant Professor in English Department, SBKWU Quetta

Assistant Professor in English Department, SBKWU Quetta

TAKATOO Issue 21 Volume 11 37 Jan-June 2019

and creed aside. This movement later played its part in ―Indian National Congress‖ to

confront against British rule in India. Ajmal was the member of ―Awami National

Party‖. He became Member of National Assembly in 1990 and served as a senator.

Percy Shelley was a British English romantic poet who was born on 4th

August 1792.

He was the son of a parliamentarian and was famous for his rebel nature. At his early

age he was expelled from Oxford for writing the essay ―The Necessity of Atheism‖

which made him a revolutionary rebel of all times. He is famous for his critical

thoughts on the ruling classes and all kinds of injustices in society.

Critical Discourse Analysis:

This paper utilizes Critical Discourse Analysis (CDA) as a method to analyze the

poetry of Ajmal Khattak and Percy Shelley since this method suggests ―not only a

description and interpretation of discourses in social context but also offers an

explanation of why and how discourses works.‖ Besides, CDA takes text into its

context therefore the socio-economic, socio-political and socio-historic contexts are

taken into consideration during analysis and interpretation of the text. A discourse

once becomes dominant enough to suppress alternative interpretations does not

remain arbitrary and therefore is viewed as natural; a genuine way because that is

‗the way things are‘. Fairclough alludes this procedure as "naturalization" (2000)

through which a 'Naturalized' talk loses its ideological quality and is by all accounts

impartial therefore speaking to its 'story' as 'truth'. Moreover, CDA investigates "dark

and additionally straightforward basic connections of strength, separation, power and

control as explained in dialect". CDA takes up arms against exploitation by

stimulating them towards the predominant circumstance. Since discourse is an

―opaque power object in modern societies‖ therefore CDA expects to make the

discourse more straightforward.

Besides CDA, this paper also uses Karl Marx ideology of using language as the only

way to grasp the diachronic of changing social circumstances. In this regard,

Fairclough and Graham (2002) discussed the works of Karl Marx‘s in which he

established that ideas always co- exist with language. Abstraction, Dialectics and

ideology, being three core elements of language are considered central to understand

the discursive aspects of Marx's critical method. Hence, Fairclough and Graham

found that Marx analyzed social phenomena through discursive approach since he

was a naturalist and humanist. His mode of language critique is like what we

contemporarily refer to as ―Critical Discourse Analysis‖. He used language as a tool

to criticize capitalism. Marx is considered as a critical discourse analyst by

Fairclough and Graham since both these critics believe that Marx applied language

critique to the capitalist order of his day.

"Critical language analysis is central to Marx‘s method precisely because language is

the only way we have of grasping the diachronics of changing social circumstances –

TAKATOO Issue 21 Volume 11 38 Jan-June 2019

this is because language mutually determines the product of changing material

circumstances and practices. Language plays a two-fold role, it thus processes

externalized ideas as a producer, and reproducer of social consciousness, which in

turn is in a mutually fundamental relationship with the overall human experience.

Considering these vital aspects, CDA and Marx‘s method are identical". (Marx as a

Critical Discourse Analyst: The genesis of a critical method and its relevance to the

critique of global capital).

CDA methods disentangle the economic and social conditions which are built upon

exploitation and dehumanization of some by some others by analyzing and

interpreting the linguistic forms (Dijk, 2015). Besides, language in Marxist thought is

a social process which is dialectically connected with different paces of life.

Unlike discourse analysis, CDA focuses on the necessity of utilizing social and

economic resources for the sociopolitical and economic prosperity of the entire

society. Fanon (as cited in Wilmot, 1986) advised the masses to show resistance

since ―The future would have no pity for those men, who possessing the exceptional

privilege of being able to speak words of truth to their oppressors, have taken refuge

in an attitude of passing, of mute indifference and sometimes of cold complicity‖.

Revolution Idealism in the Poetry of Ajmal Khattak and Percy Shelley

The theme of revolutionary idealism and change pervades through the poem

―Faisala‖ (Decision). Throughout the poem the poet tries to encourage the common

masses to hold revolutionary thoughts and opt for a change in society. Ajmal Khattak

specifically motivates to mobilize them against the form of governance in Pakistan.

In this poem the major focus of the poet is to highlight the elites who impose their

fake ideology on the layman of the time. Thus, the poet provokes the innocent people

to raise their voice against such exploitative system and he takes a decision in the end

of the poem. The poem Faisala is a profound reflection of the dissolution of many

Asian nations which is the result of arising mal governance, insatiable greed and

exploitation in all façades of life. Ajmal begins the poem with a direct address to the

addressee who belongs to the elite class,

―sta da―khan kaka‖ pa kor kizar ambar v

Your rich uncle house in gold pile is

(Your rich man‘s house is piled with gold)

aao zama bachidi khawri satikhwar v

And my children will mud suck poor is

(And my children will suck (eat) mud as they are poor)

TAKATOO Issue 21 Volume 11 39 Jan-June 2019

sta bankona kho di wraz pa wraz parsegi,

Your banks let day by day swollen

(Let your bank accounts are swollen (with money) day by day)‖

―ao zama vena didrang pa drang ochegi

And my blood let time to time dry

(And let my blood be dried time to time)

Wazday weele pa patokime zama she

Fats melton fieldsinmybe

(My fats melt in the fields)

Tre na jora sta bangle ki sta ranra she

From make your banglow in your light be

(From that the light is produced in your banglow)

tazamapagataaishkawi jwanday ye,‖

―You my on profit debauchery do live is

(You do debauchery and live on my profit)

zada sta qarzoki gharq warsham gorta

I your debts in doomed go grave to

(I reach to grave doomed by your debts)

tazama haqda pradaidami inamkri,

You my right of stranger dancer prize do

(You give my right to stranger dancer in prize)‖

―za marrai warkaway na sham khpali morta

I morsel to give not can my mother to

(I cannot give a morsel to my mother (for eating))‖

The whole poem reflects a comparison between the higher forces and lower forces of

society. There is a rich and magnifying tone of distrust towards the bourgeois class.

TAKATOO Issue 21 Volume 11 40 Jan-June 2019

The living of the bourgeois class is shown as ―their houses piled with gold‖, their

banks swollen with money‖, ―the lights in their big banglows‖, the comfort of their

lives‖. Besides, the proletariat class is indicated through certain images the like:

―their children eat mud‖, ―their blood drying‖, ―their fats melting due to hard work‖,

―deprivation of their rights‖, ―less food for their family‖.

Ajmal attacks the dominant class by portraying the miserable condition of the

working class. The poet directly addresses the unjust system and asserts that the

working-class work day and night to earn their livihood however, their children do

not get enough food. This wealth, however is the output of the working class. To

portray this exploitative system ellucidately, the poet makes use of certain words like

―khawre sati ―suck/eat mud‖ , wena ochegi ―blood drying‖, wazday weely ―fats

melting‖, sta qarzo ki gharq, ―doomed in your debt‖ and marrai warkaway nasham

―cannot provide a morsel‖. These words indicate the severity of the suffering of the

working class and define our socio-economic order.

Ajmal has also used some words to portray the elites. These words include, ―zar

anbar , ―gold piled‖, bankona parrsegi, ― bank are swelling(with money)‖ , bangle ki

ranra, ―light in banglow‖ and aish kawe, ― live luxuriously‖. The choice of the words

makes Ajmal one of the most profound poets in the Pashto literature. The poet

highlights different working classes in the society including the labors who are

exploited by the bourgeous. This exploitative system with unequal division of wealth

sucks the blood of the layman as Ajmal explains in the following lines,

―ta zama khona ki humzama malak ye,

You myhouse in as wellmyownerare

(You are the owner of my house)

za khpal kor ki hum sta stargo kidarghal yam

I mine house in as well your eyes in fraudulentam

(In my house you consider me as fraudulent)‖

―ta ka taki tori wayi hum tak speen ye,

You if very black say also very white are

(Your false words are also taken as truth)‖

―za ka speeni speeni wayam gunahgar sham

I if white white says inner become

(If I say truth, I become a sinner)‖

TAKATOO Issue 21 Volume 11 41 Jan-June 2019

―Ta ka tol na haq na haq kawi aqaye,

You I fall undeserved do master are

(If you do undeserved things, you can because you are master)‖

―za ka haqchariowayama padar sham

I if truth any day say on gallows

da manama che nan sta da zorkhanida,

This I agree thattodayyourof powerrichnessis

(I agree that today you are powerful because you are rich)

damanama har sa sta di ma ba khwar ki

This I agree all things yours I will poor make

(I agree that all things are yours and I will make me poor)‖

The system of justice is poor, and all the rights are for those who hold the power as

explained in the above eight verses. Althusser in ―Marxist tradition states that the

state is a Repressive State Apparatus‖. The State is a ‗machine‘ of repression, which

enables the ruling classes (in the nineteenth century the bourgeois class and the

‗class‘ of big landowners) to ensure their domination over the working class, thus

enabling the former to subject the latter to the process of surplus-value extortion (i.e.

to capitalist exploitation)‖.

There are different tools which the state uses to impose its power and suppress the

common masses. These include judiciary system, police, legal courts, army and

prison. Such institutions are therefore termed as Repressive State Apparatuses which

―defines the State as a force of repressive execution and intervention ‗in the interests

of the ruling classes‘ in the class struggle conducted by the bourgeoisie and its allies

against the proletariat, is quite certainly the State, and quite certainly defines its basic

‗function‘.‖ In Ajmal‘s poem ―Faisla (Decision), the poet frequently makes use of

certain words for the upper class such as, ―Aaqa‖ and ―malak‖ (master) for the

landlord and ―ghal‖ (thief) and ―darghal‖ (fraudulent) for himself. The choice of such

lexical words shows the interpolation of ideology. Hence, the elite is accepted as the

owner and the producer (proletariat) is called ―ghal‖ and ―darghal‖. Besides, this

kind of suppression is accepted by the masses with any question which is one of the

dilemmas of the working class. This situation is accepted without any challenge by

the masses.

TAKATOO Issue 21 Volume 11 42 Jan-June 2019

Like Ajmal Shelley too held revolutionary thoughts. One of his poems ―The Mask of

Anarchy‖ is quite similar to Ajmal‘s poem ―Faisalah‖ considering thematic

similarity. For instance, Shelley criticizes anarchy in all its forms and personifies it as

a murder,

―I met Murder on the way--

He had a mask like Castlereagh--

Very smooth he looked, yet grim;

Seven blood-hounds followed him‖

England is shown to be ruled by ―Anarchy‖ and leads the armed forces through

England. The common masses are scared and later the ―seven bloodhounds‖ occupy

England, where they massacre the innocent public. As they travel through the land,

they continue to butcher the innocent, eventually reaching London, where the

―dwellers,‖ who are ―panic-stricken‖ due to these masked tyrants are running away to

save their lives.

―Last came Anarchy: he rode

On a white horse, splashed with blood;

He was pale even to the lips,

Like Death in the Apocalypse.

And he wore a kingly crown;

And in his grasp a sceptre shone;

On his brow this mark I saw—"

―'I AM GOD, AND KING, AND LAW!'

With a pace stately and fast,

Over English land he passed,

Trampling to a mire of blood

The adoring multitude.‖

Besides, hypocrisy, fraud and cruelty ―Anarchy‖ claims to be ―God, King, and Law‖,

and therefore does not accept traditional sources of power. Anarchy has some

followers however during this process of destruction ―Hope‖ cries out in desolation.

As the poem ends, there emerges a mist of hope with positive thoughts. Finally, this

kills anarchy and resuscitates ―Hope‖.

Discussion and Conclusion:

Ajmal Khattak and Percy Shelley are the revolutionary idealists of their own specific

times. Both belonged to different eras with different social political and cultural

backgrounds. However, the theme in the poetry of both the poets is same. Both the

poets wrote for the betterment of society, for the common masses and served as the

voice of the unheard. Besides, Shelley is found to be blunter in his expression against

the injustices than Ajmal Khattak. Here we can find the role of culture. Since Shelley

was the son of a parliamentarian and England was ruling the world in the 19th

century

therefore he had less fear to express his disappointment against the evils of society.

However, in case of Ajmal the situation was opposite. He belonged to the era when

expression of any kind was banned (Khan, 2005). There were two martial laws and

TAKATOO Issue 21 Volume 11 43 Jan-June 2019

the voice of the pen was completely suppressed. However, the purpose of both the

poets was to raise the voice against injustice whether through active or passive

resistance. Keeping in view this spirit of the revolutionary idealism and thematic

similarity in the poetry of both these poets, it can be concluded that art is universal in

all its forms and therefore is free from national boundaries.

TAKATOO Issue 21 Volume 11 44 Jan-June 2019

REFERENCES

1. (1990). Ajmal leaves behind treasure of poetry, prose. University book

agency Peshawar.

2. Fairclough N (2000). Language and power (2nd ed) Critical Discourse

Analysis An analytic framework for educational research, Longman, New

York.

3. Fairclough N, Graham P (2002). Marx as a critical Discourse analyst: The

genesis of a critical method and its relevance to the critique of global capital.

Estudiosde Sociolinguistica 3: 185-229.

4. Khan, H. (2005). Constitutional and political history of Pakistan. Oxford

University Press, USA.

5. Shelley, P. B. (2002). Shelley‘s poetry and prose: a Norton critical edition.

6. Van Dijk, T. A. (2015). Critical discourse studies: A sociocognitive

approach. Methods of critical discourse studies, 63-74.

7. Wilmot P (1986) Ideology and national consciousness. Lantern Books Ltd,

Ibadan.

TAKATOO Issue 21 Volume 11 45 Jan-June 2019

An Analysis of Khushal Khan Khattak’s Insight to Religion and Faith Dr.Badshah.i.Rome

Muhammad Asif Imran

Abstract:

Khushal Khan Khattak was not only an owner of multidimensional

personality but he was also an author of multifarious titles of poetry. He

wrapped countless aspects of life in his poetry. The overall poetry of

Khushal Khan Khattak portrays his supreme ideology in every field.

One among the illustrious poetic compositions of Khushal Khan

Khattak is associated to faith and religion. He has versified his

illustration concerning faith and religion in a typical manner which is

absolutely significant with regard to quality and quantity. However, it is

a nonplus that no any researcher has yet peeped into the religious

contributions of Khushal Khan Khattak to unwrap his ideology and

prudence about the religion. Hence we have made an attempt to bring

forth his religious studies and wisdom so as to let the readers acquaint

by this aspect of Khushal Khan Khattak‘s personality.

Keywords:Khushal Khan, Religion, Faith, Pashto, Poetry

Khushal Khan Khattak was Afghan and amongst Afghans he was well acquainted of

Afghans as asserted by Allama Muhammad Iqbal. He was a headman of the state,

and as a leader, he was aware of Afghans‘ efficacies and inefficacies. He was an

intellectual Muslim, had a good knowledge of Qura‘an and Islam. He had a self

conscious personality. Khushal Khan belonged to a society where keen love and

affection for Islam was considered more important than anything.

Khushal Khan Khattak was an intellectual, a leader, a warlord, a philosopher, a

geographist, a hunter, a chief, a poet and a writer simultaneously. Besides these, he

had also command over astronomy. The collection of Khushal Khan‘s literary work

portrays that he had narrated almost everything associated to life. This is the reason

that researchers wrote thesis and books on various topics of Khushal‘s poetry.

However, nothing concerning research-based religious conviction of Khushal is yet

worked out; although his poetry explicitly reflects that he was a religious learned

scholar of Islam. Abdul Habibi states:

وخاحشؽ اخؿ کٹخ ےن نپچب ںیم اےنپ زامےن ےک امتؾ رموہج ولعؾ اک اطمہعل ایک اھت۔ اس ےک الکؾ ےس ہتپ اتلچ ےہ ہک اس ےن االسیم "

ولعؾ ےسیج ہہقف، دحثی، ریسفت اور ابیق یلقع اور یفسلف ولعؾ ےسیج قطنم، تمکح اور ادیب ولعؾ اور اصفتح و البتغ ےک اوصؽ ےسیج اعمین، 

۔" ہیف اور ابیق  ب ھڑ ے  ےھ اور اؿ اک لا م اھتایبؿ، رعوض، اق

1

(Khushal Khan Khattak in his childhood had studied all the accustomed

knowledge. His compositions signifies that he had studied Islamic

Assistant Professor , Department of Pashto and Oriental Language, UoM

M.Phil scholar, Islamic Studies and Religious Affairs Department , UoM

TAKATOO Issue 21 Volume 11 46 Jan-June 2019

teachings like jurisprudence, Hadith, interpretation of Quran and other

rational and philosophical edifications like logic, sagacity and literary

knowledge and principles of eloquence like meanings, illustration,

versification, rhymes and other, and he was an intellect of these.)

Similarly Ghani Khattak, a famous Pashto critic, states about the scholarly vision of

Khushal Khan:

وخاحشؽ اخؿ کٹخ یلمع احلظ ےس اکی اصػ رھتسے اور ےب داغ رکدار اک امکل اھت۔ اےکس رکدار یک ےب داغ وہےن یک دصتقی "

اس ابت ےس وہیت ےہ ہک رضحت اکاک اصبح ےن وتیص یک یھت ہک آپ ےک ومت ےک دعب رصػ وخاحشؽ آپ وک لسغ 

 اکی دے۔ اس ےس اس ابت یک دصتقی یھب وہیت ےہ ہک اؿ دوونں ایصخشت  ی وک ادکیورسے رپ انتک اامتعد اھت۔ ہی وخاحشؽ لیکی

ڑبے ازعاز یک ابت یھت۔ رضحت اکاک اصبح یک ہی وخاشہ ہک رصػ وخاحشؽ اخؿ اس وک ومت ےک دعب لسغ دے، وخاحشؽ 

یم یک اکی اصػ رھتسی رشتعی ےک اطمقب ذدنیگ زگارےن یک دصتقی رکیت ےہ۔ وخاحشؽ ملع دحثی رپ وبعر راتھک اھت اور االس

  ے ے یک وہشمر اتکب "دہاہی" اک وتشپ ںیم رتہمج یھب ایک اھت۔ اوھنں ےن افلخییقہف

ہہقف ےک ابرے ںیم وہ اس دح کت اجاتن اھت ہک یفنح 

رادشنی اور روسؽ اہلل یلص ا ہلل ہیلع وملس ےک درگی احصہب یک ذدنیگ اک یلیصفت اطمہعل ایک اھت۔ اےنپ وتق ےک زبروگں اور املعء اک 

۔"اھت رگم اس ےک ابووجد اس یک اینپ ذدنیگ وکیسرل یھت دیقعت دنم

2

(Khushal Khan Khattak had practically owned neat, clean and

immaculate character. The spotlessness of his character is proved by

the fact that Hazrat Kaka Sahib had willed his lave (bathe after death

(to be made by Khushal only. This also affirms the trust of both on

each other. This was an honor for Khushal. The will of Kaka Sahib

to be bathed by Khushal only, affirms the neat and legitimate life of

Khushal Khan Khattak. Khushal had command over the lore of

Hadith and he knew jurisprudence to the extent that he had translated

the famous book of jurisprudence ―Hidaya‖ into Pashto language.

Khushal had studied the lives of ‗The Rashidun Caliphs‘ (

(افلخءارلادشيی

and other companions of Muhammad (P.B.U.H). He was adherent to

the contemporary nobles and the interpreters of Islam but despite

this, he had a secular life).

Khushal Khan Khattak was an absolute Muslim; he was Sunni, Hanfi. The springs of

Khushal‘s contemplations sprinkle from Quran. He was well versed on Islamic way

of life. He knew the ropes of Islamic society. On the strength of his profundity of

knowledge and altitude of faith, he was aware of righteousness and values of Islam.

He adopted this mode and held it. In this regard Hairan Khattak states:

―In resemblance to the multitalented personality of Khushal Khan

Khattak, his poetry is also comprised of a vast variety. One of the

viable aspects amongst his poetry is religious acquaintance. He was

a genius person, who besides other references, is also regarded for a

strong command over Islamic lore. But unfortunately no any writer

TAKATOO Issue 21 Volume 11 47 Jan-June 2019

has yet narrated anything with regard to his religious attachments

and his religious awareness and intellect has been overlooked.‖ 3

Although Khushal Khan Khattak always remained active for attaining worldly

supremacy and he battled more than one hundred fights for flourishing himself, but

he always neglected worldly gains and prioritized creed and religion when both the

worldly gains and religion had to come alongside.

As we know that Khushal Khan Khattak visited Swat in 1086 hijri to gather mass

against Moguls. By then, the people of Swat had great respect and affection for

Akhun Darveza and his book ―Maghzan-al-Islam” was considered a charter of

doctrine and dogma. According to Khushal Khan Khattak, the views of Akhun

Darveza with regard to the incident of Karbala, were objectionable and against the

‗hubbe, ahl-al-bait’ ( أهل البيتحب ). Hence he criticized Akhun Darveza and his book

―Maghzan-al-Islam‖. When Mian Noor, the grandson of Akhun Darveza and a saint

of the people of Swat knew this, he instigated the people against Khushal Khan

Khattak. Heresy and aggression of Khushal Khan Khattak was rumored amongst all

over the Swat. This contempt created a dread of communal clash. The situation led to

a public debate among Mian Noor and Khushal Khan Khattak which, on strength of

cognition, vision and profundity of faithful insight of Khushal Khan Khattak caused

Mian Noor‘s defeat and Khushal Khan Khattak‘s triumph. Due to this occurrence,

Khushal failed to attain his aim concerning gathering of mass against Moguls.

Although he had come to Swat for worldly gain but he gave up his wish for the sake

of religion.

Khushal Khan Khattak had attained religious knowledge but it is not known that how

many teachers and who exactly taught him. Khushal Khan Khattak has only

mentioned Shah Owais Siddiqui Multani who was a renowned sacred saint and a

quintessential person of that time. In this regard Ms Khadija Ferozuddin, the first

lady researcher, who did her D. Lit degree on Khushal Khan Khattak, states that:

افلض ااسنؿ اک ونوجاؿ اشرگد وکہی تحیصن رکان ہک وصحؽ ملع اس اک اکی لسلسم ہلغشم وہان اچےئہ اس رپ وخاحشؽ ےن امک ہقح لمع "

ایک۔ اس ےن وعیس اطمہعل ایک اور اس یک رحتریوں ےس یھب ایعں ےہ ہک وہ ذہتبی یک اترخی اور فلتخم اوقاؾ ےک گنج و انم ےک 

ےن میظع ولوگں یک وساحن ھڑیھ ںیھت اور ملع یک دورسی اشوخں ےک ےئل وخد وک وفق ایک اھت۔ درالص ونفؿ ےس وخبیب آاگہ اھت۔ اس 

اطمہعل اس یک رستش اثہین نب ایگ اھت اور وج ومعمؽ اس ےن ذدنیگ ےک ادتبائ اسولں ےس اایتخر ایک اھت وہ اصبرت یک زمکوری کت 

۔"ربارب اجری راہ

4

(A learned person‘s advice to continually adhere to acquiring of

knowledge was acquainted by Khushal Khan Khattak. He had studied

vastly and it is evident from his writings that he was well aware of the

history of civilization and arts of battle and peace of different nations. He

had studied biographies of great people and had dedicated his life for

different branches of knowledge. Studying had actually involved in his

nature and he continued it till the loss of his eyesight.)

TAKATOO Issue 21 Volume 11 48 Jan-June 2019

Besides this, Khushal Khan Khattak has discussed Molana Abdul hakeem as follow:

5

(Maulana Abdul Hakeem-the saint of world‘s religion)

Molana Abdul Hakeem Sialkoti was also a renowned venerable person having

religious acquaintance of knowledge. Although Khushal Khan Khattak didn‘t discuss

his pupilage of Maulana Abdul Hakeem, yet, in his famous book ―Dastar Nama‖ he

discusses about exploring a religious matter:

6۔

(…….I was besieged by doubts and uncertainty in this matter, so I approached to the

teachers‘ teacher Molana Abdul Hakeem Sialkoti. As I have mentioned, absolutely in

his words that behest of obligation of ‗Kharaj‘ is passed upon all the public of Hind.

This is ‗Kharaj‘ not ‗Ushr‘).

Whatsoever, it is a fact that Khushal Khattak had attained religious knowledge. By

then, there were no established schools, colleges and universities as now. Teachers

had to be assigned to teach to the sons of plutocratic and notable people at their

houses. The common pupils had to learn religious knowledge in mosques which also

included the sons of plutocratic people. Most probably Khushal Khan Khattak, being

a son of a headman (sardar), would have either attained knowledge at his house or

would have remained a pupil at mosque along with sons of the plutocratic figures. In

this regard, Pareshan Khattak, expressed his views:

 ابشب"اؾ  ںیہ ھڑیھ اجیت ںیھت،  میلع و رت تی اس ھ اس ھ وہیت یھت۔ اتکیب ملع ےک اس ھ یلمع اس زامےن ںیم رصػ اتکںیب -ایی

ذدنیگ یک رت تی احلص یک اجیت یھت۔ رہ آدیم ےئلیک وصخاص" زہشادوں اور اریم زادوں ےک ےئل نپچب یہ ےس زینہ ابزی، ریتادنازی، 

دوونں اک اھت۔ ذینھ ادعتساد ڑباھےن ےک اس ھ اس ھ تخس اجین اور ریشمشزین، وسہشاری یک رت تی الزیم یھت۔ وہ زامہن ملع اور لمع 

تخس وکیش یک رت تی یھت۔ ابداشوہں اور زہشادوں ےس ےل رک وعاؾ کت رہ اکی یک ذایت وجرہ یلمع دیماؿ ںیم رپیھک اجےت  ےھ۔ ہی 

ں ےک احلص رکےن ےک اس ھ اس ھ یلمع ولہ رطح ضحم زابین عمج رخچ رپ اکؾ لچ اتکس۔ اؿ امسجین رتوتیب وہ زامہن ہن اھت ہک آج لک یک

رپ اےنپ وقی وک ازامےن ےک ےئل وقت ربداتش اور اشنہن ابزی ےک ااحتمؿ ےک ےئل اےنپ رضب یک تیفیک ےس آانش وہےن ےک ےئل اکشر 

رکےت  ےھ۔ ےس رتہب وکئ ہلغشم ہن اھت۔ دقمی زامےن ںیم ایس ےئل زہشادے اور اریمزادے اینپ رفتص ےک احملت اکشر ںیم رصػ

وخاحشؽ اخؿ ےن دوراؿ  میلع اکشر اک وج ذرک ایک ےہ اور ہی ہک دمرہس ےس ذایدہ اس یک رتبغ اکشر ےک رطػ یھت، ایس ےلسلس یک اکی 

ڑکی ےہ۔ وگای وہ اڈیککم ےس ذایدہ رپوزلنشیفؾ ںیم دیپسچل اتیل اھت سج رطح آج لک امہری رٹلمی اڈیکویمں ںیم ڈیکوٹں وک دوونں 

 و رت تی اس ھ اس ھ دی اجیت ےہ۔ وج ادیمواراؿ دوونں ولہ ں ںیم امرہاہن یحاح ت احلص رکے اےےس اک ر یک رطح یک  میلع

TAKATOO Issue 21 Volume 11 49 Jan-June 2019

ایدہ رضوری زتیثیح ےس ایقدت ےک اقلب اھجمس اجات ےہ۔ یہی ابت اےؿ دونں زہشادوں اور ارماءزادوں ےک ےئل اکی لاؾ آدیم ےس 

۔"یھت

7

(Ayyam-e-Shabab: Not only books were studied alone at that time as

education and training had to be attained simultaneously. For each

person, especially for princes and sons of the magnates, it was necessary

to learn javelins, archery, swordsmanship and centaury since their

childhood. That was the time of knowledge and action. Training of

robustness and diligence was there besides mental knack. Ranging from

kings and princes to the common people, everyone‘s personal talents

were used to be examined in the field. That was not the time to deal

things on rose-bud-mouths as nowadays. In order to practically examine

their strength, actuality and tolerance, besides attaining corporal

trainings, no hobby was favorite at that time than hunting. That‘s why, in

ancient times, the princes and sons of magnates would spend their spare

moments in hunting. Hunting during education, mentioned by Khushal

Khan and mentioning that more than the seminary, his temperament was

towards hunting, is a link of this chain. As if, he was interested in

professionalism more than academics, similar to nowadays‘ both types

of education and trainings are taught together. The contestants who

attain expertise in both aspects are considered suitable for leadership.

This quality was considered more important for princes and magnates

than a common man.)

It could be deduced from the aforesaid references that Khushal Khan Khattak had

attained the accustomed knowledge, beams of which frequently reflect in his literary

thoughts. Besides his narrations including discussions on Prophets, companions of

Muhammad S.A.W, Asnaa-e-Ashra and Imams of Islam, he also adorned his poetry

by mentioning numerous hadith, Quranic verses and such religious subjects. Dr Iqbal

Naseem Khattak, with regard to Begum Khadeeja Ferozuddin states:

نیقی ےئک ریغب  ںیہ رہ اتکس ہک رطفت ےک اس رفزدن ےن اینپ امتؾ دپسچل ایسوتحں ےک ابووجد رموہج ولعؾ اک وارف ہصح  ات مہ دنبہ ہی’‘

 اؿ اتکوبں ےس رثکبت   االسیم امیلعتت اور ہقف ےسیج ولعمامت ےسیک راتھک؟ ہک وہ احلص ایک۔ ورہن اس دح کت ذمیبہ اتکوبں،

  "انچہچن رموہج ولعؾ ےک وصحؽ ےک ےلسلس ںیم اس ےن الزام وحاےل دے ےکس ای اؿ رپ اتکںیب ھکل ےکس۔

زمل

ت

ااسذتہ ےک آےگ زاون 

‛ 8ہہت ےئک وہں ےگ۔ ویکہکن درس و دہاتی تہب ذایدہ ذنیہ اور دیپایش وہایشر ولوگں ےک ےئل یھب رضوری ےہ۔

(Whatsoever, one cannot remain unbelieving that the genius Khushal

had attained abundant accustomed knowledge despite his overall

fascinating expeditions, else how would he hold information to the

extent to abundantly give references from religious books, Islamic

teachings and jurisprudence, or to write books on these. Hence he

would have must remained in pupilage of teachers for attaining the

TAKATOO Issue 21 Volume 11 50 Jan-June 2019

accustomed knowledge, because instruction and direction are essential

for highly brilliant people as well.( Similarly in this connection the author of ― DA TAND AW BAHAND

TAKHUL SHAER‖ says,

9۔

Khushal was an orthodox Sunni Muslim. He believed in everything

concerned to Hanfi doctrine, like belief in oneness of Allah, the angels, the

sacred books, the Messengers, the Doomsday, the accountability on the Day

of Judgement for good and evil and the rebirth after death etc.)

His religiously profundity is further proved by his engagement in interpretation of

Quran and translation of Quranic verse: ―Al-Yousuf‖ in Pashto Language. Similarly

he has written a comprehensive poetic book ―Fazal Nama‖ wherein he mentions

religious affairs of Islam in detail. With regard to the said book, Dost Muhammad

Khan Kamil states that:

ء ےہ۔ اس اتکب ںیم اخؿ ٩ۿ-٨ۿ۾۹ھ ۹۸٨٩لضف انہم: وھچیٹ رحب یک ونثمی ںیم ذمیبہ و یہقف اسملئ ںیہ۔اسؽ فینصت ’‘

 اکمؿ ےن اقع دئ و اامعؽ ےک قلعتم ریثکادعتلاد اسملئ وک اہنتی ااسؿ اور رقبی ا مہفل رطہقی ےس ایبؿ رک دای ےہ۔ اتکب 

نعلیی

 ےس رضوری اماکؾ و اسملئ وک اجؿ ےل اور ارگ اچےہ  و  مظ یک وصرت ںیم اید یھب رک یک اتفیل اک دصقم ہی ےہ ہک اطبل ملع ااسین

‚ےل

10 ۔

(Fazal Nama: The masnavi rhyme consists religious and

jurisprudential matters. The year of its composition is 1089 hijri

(1678-79). In this book, Khushal Khan has described numerous

matters pertaining to beliefs and acts in a most simple and conceivable

manner. The aim of compilation of this book is to let a student to

attain and know about important directions and matters, and if desires,

to memorize in poetic form.)

Khushal Khan Khattak has interpreted ―Panj Ganj‖ a famous Persian textual book

into Pashto language in poetic form. This book describes matters concerning prayers.

With regard to the said book, Dr. Muhammad Iqbal Naseem Khattak, a well

acquainted person of Khushal Khan Khattak‘s views, states:

 ےہ۔ ہی وخاحشؽ یک یلہپ اتفیل داھکئ دیتی ےہ۔ وج رتحمؾ شیمہ لیلخ یک رتبیت و  ۾۾۹۸"ہی اتکب اسؽ 

ئ

ھ ںیم رتہمج رکائ گ

ء ںیم زویر ابطتع ےس آراہتس وہئ" ۾۹٩٩وحایش ےس اسؽ 

11

TAKATOO Issue 21 Volume 11 51 Jan-June 2019

(It has been translated in 1066 hijri. It seems to be the first ever

compilation of Khushal and when edited and footnoted by Hamesh

Khaleel, it published in 1996). Akhlaq Nama (اخالق نامہ):

This book has been written by Khushal Khan Khattak in masnavi form which

comprises descriptions on Hamd, Naat, eulogy and other moral issues. While writing

this book to describe the said issues, Khushal has kept Islamic teachings and

guidelines in his mind. This book was first published by Pakistan Studies Centre in

1981. Habibullah Rafi, the famous researcher of Afghanistan, states about the intents:

12۔

(As indicated by its name, ―Akhlaq Nama‖ mentions discussions

concerning moral issues. Followed by Hamd, Naat and eulogy, the

issues regarding worships, integrity, invocation, gratitude, patience,

trust in Allah, modesty, respect, courage, determination, endeavor,

justice, courteousness and other like these in versified form.)

Aaina ya Anaya (آئنہ یا عنایہ):

Khushal Khan Khattak has also written the book ―Aaina ya Anaya‖ which is a

religious book. This book is comprised of jurisprudent matters. With regard to this

book, Ma‘sooma Asmati records her views:

ی اتس ہک از رعیب رتہمج دشہ"

ھفق

"31 " اتس۔  آہنئ اتکب 

(This book is jurisprudential and has been translated from Arabic language)

Hidaya Kifaya (ہدایہ کفایہ):

These two books are written in Arabic language and are very difficult. Khushal Khan

Khattak has translated these books into Pashto language. It becomes obvious that besides

acquaintance of Islamic knowledge, Khushal had command over Arabic language as well.

One among the scholarly accomplishments of Khushal Khan Khattak was ―Fazal

Nama‖ which he wrote in 1089 hijri. This book is related to operative etiquettes and

principles of manners in its fifteen (15) chapters. The book includes four thousands,

one hundred and thirty (4130) couplets. This book has been published by Molana

Muhammad Abdul Shakoor in 1952. The writer of ―Pashtoon Shanas‖ with regard to

―Fazal Nama‖ states:

ی اسملئ رپ لمتشم 

ھفق

   ہی ونثمی  ۹۸٨٩وج   ےہ"ہی ونثمی اتکب   

ئ

ی گ

ھلک

ر ي   ںیم ج ه

ی اسملئ

ھفق

ـ...............ےہرپ لمتشم   

ی اسملئ ےسیج لیقث وموضع وک اس دقر آاسین اور رواین ےس ایبؿ رکےن ےس ہی ادنازہ وہات ےہ ہک وخاحشؽ ےک ےئل

ھفق

 وکئ یھب 

وموضع لکشم  ںیہ اھت۔ اخص وطر رپ دینی ولعؾ رپ اےس لمکم درتسس احلص یھت۔"

31

TAKATOO Issue 21 Volume 11 52 Jan-June 2019

(This book is comprised of issues concerning jurisprudence, written in

1089. ………. . By describing the hard and burdensome matters of

Jurisprudence with ease and fluency, it is guessed that no topic was

difficult for Khushal. Especially he had a command over religious

knowledge.)

The above discussion argues that Khushal Khan Khattak had attained religious

knowledge and he had a keen study of religious affairs. We can frequently see

contemplations towards religion in his writings. He mentioned the verses of Quran

and has also wrapped insinuation of Quran in his compositions. Similarly he has

discussed Hadith and jurisprudence as well. While elaborating with regard to his

contribution in the subject of jurisprudence, it can be even deduced that Khushal

Khan Khattak had translated the books written in Arabic and Persian language into

Pashto language. Similarly he has written his book titled ―Fazal Nama‖ which is

related to the subject of Jurisprudence. In this book, Khushal Khan Khattak has

elaborated numerous religious matters in the poems.

It means that besides attainment of knowledge of Quran and Hadith, Khushal Khan

Khattak had also learnt the knowledge of Jurisprudence, because writing a

jurisprudential book is not everyone‘s cup of tea. It is evident that Khushal Khan

Khattak would have read numerous jurisprudential books for describing the religious

matters and in light of that, he would have compiled the book ―Fazal Nama‖.

It could be conclusively deduced that besides other references and aspects of Khushal

Khan Khattak‘s personality, a strong and creditable personage of his personality is

religious acquaintance. Notwithstanding, researchers have worked on different

aspects of Khushal Khan Khattak‘s personality, yet his religious doctrine and

spiritual vision demand for comprehensive research work. It is hoped that forthwith

researchers would turn their attentions towards this.

TAKATOO Issue 21 Volume 11 53 Jan-June 2019

REFERENCES

۹ ل

ملغ، د وخاحشؽ 

ئ

ی

حل

 وتشپ اشرعي یک     وحباہل ۹٨ص-ء٨ۻ۹٩ر ی،دنقاھر، ۔ یبیبح، دبعا

ی

اؿ    اتري

ش

٨ۼص ء ۹٩٨٨ -ااکڈ یم  ادایبت االسؾ اابد -   کٹخاز  رپيی

۹۸٨-ۿ۹۸ص-ء۸۸٩ۺ۔ ینغ کٹخ، وخاحشؽ اخؿ ااغفؿ وقیم اشرع اور الفرفس، وتشپؿ رچلکؽ وساسیٹئ االسؾ آابد، ۺ

۸ۿۺص -۹٩٨۸ارپلی -ؽ اخؿ کٹخ د االسیم رشتعی ربملعدار، وتشپ اڈیکیم اشپور، امرچ۔ ریحاؿ کٹخ،وتشپ )وخاحشؽ ربمن( اقمہل وخاحشۻ

٩۹-٩۸ص-ءۼ۸۸ۺ۔ دخہجی مگیب ریفوزادلنی، ڈارٹک، وخاحشؽ اخؿ کٹخ)ایحت و نف(، ااکدیم ادایبت اپاتسکؿ االسؾ آابد، ۼ

۾۾٨ص-ء۸۾۹٩دارہ ااشتع رسدح اشپور، ۔ کٹخ،وخاحشؽ اخؿ، د وخاحشؽ اخؿ کٹخ ایلکت، رمہبت از دوتس دمحم اخؿ اکلم، ا۽

۸ۿص-ء۹٩٩۹۔ کٹخ، وخاحشؽ اخؿ، داتسر انہم، رمہبت از احیج رپدؽ اخؿ کٹخ، وتشپ اڈیکیم اشپور، ۾

٩ۼۻ-٨ۼۻص-ءۼ۹٩٨۔ رپاشیؿ کٹخ، وتشپؿ وکؿ؟، وتشپ اڈیکیم اشپور، ۿ

٨-  ی  دخي

ی

 ، ب

وز ادليیی

ات و نف( ،  جرت م  کٹخ  ، وخاحشؽ اخؿ ف  کٹخارٹکڈ )يیی

یات االسؾ اابد  الابؽ يس ادي ٨٩ء ، صۼ۸۸ۺ ، ااکديی

ۺ۸ۺ-۸۹ۺص -ۼ۸۹ۺ۔ کٹخ،ڈارٹک الابؽ میسن، د اتدن او اھبدن لیخت اشرع، وتشپ اڈیکیم وکہٹئ، ٩

د ، دوتس دمحم اخؿ اکلم، وخاحشؽ اخؿ کٹخ )وساحن۹۸

نمھم

۾ۺۺص-ء۹۽۹٩ادارہ ااشتع رسدح اشپور،  (۔ 

ۼۺۺص-ء۸۹۹ۺ، وتشپؿ انشس، وتشپ اڈیکیم اشپور، ۔ کٹخ، ڈارٹک الابؽ میسن۹۹

۽۹ص-ء۸۹۹ۺکٹخ، وخاحشؽ اخؿ، االخؼ انہم، ااغفین وتلکری وٹہنل، اھڈنیل، -ۺ۹

ی، دااغفاتسنؿ د ولعوم اڈیکیم اکلب،  -ۻ۹

متعص

ۺۿ۹ص-ؽ ۿ٩ۻ۹انہغب وخاحشؽ، آاثر وخاحشؽ از وصعمہم 

ۺۻۺ۔ وتشپؿ انشس،از ڈارٹک الابؽ میسن کٹخ، صۼ۹