works of MAHMUD BEG Tarzi,
The Precursor of Reform
 in Afghanistan

Sarfraz Khan*
& Shafi Afridi**

Introduction

This paper attempts to catalogue Mahmud Beg Tarzi’s (1865-1933) works, both during his life of political exile (1882-1902) and after return to Afghanistan (1902-1929). His works remained in oblivion for a long time owing to political reasons. However, a cursory look at the subjects of these works gives an impression that he was an enlightened, moderate and precursor to reform in Afghanistan. His works and ideas seem still very relevant, if the current troubled situation in Afghanistan and the adjacent region, is kept in view.      
In Afghanistan, until very recently, the study of Tarzi’s career and thought was discouraged, perhaps for his close family ties to and political association with King Amanullah Khan (1919-1929) as well as his ill-fated reforms. Until late 1950’s, Afghan official sources omitted any mention of his name. It was probably in seventies that, Tarzi’s ideas again found some space in the prevalent discourse and the Afghan historians began recognizing his contribution to Afghan modernist, nationalist movement.1 
Mahmud Tarzi, born in 1865, near the tomb of Mahmud Ghaznavi, was named Mahmud by his father, in honor of the King Mahmud of Ghazna. Mahmud Tarzi’s father, Ghulam Mohammad Tarzi (1830-1900), a poet, took the pen name “Tarzi” (the stylist). Ghulam Mohammad Tarzi was son of Rahmdil Khan, an Abdali tribal leaderfrom Kandahar, in receipt of a yearly stipend from Amir Dost Mohammad Khan (1826-1839). He was a renowned poet known to be erudite and outspoken that led his family into exile. During Amir Abdur Rahman’s Kandahar expedition to eliminate his last surviving foe Sardar Ayub, son of Sher Ali Khan (1825-1879), Ghulam Mohammad Tarzi successfully tried to save lives, property of many of his countrymen. “Despite Amir’s order that all those involved in the fighting against him should be massacred, we managed to save some 200 men from the bayonets of the victorious soldiers. Out of respect for my father, Amir Abudur Rahman tolerated our efforts, but bore a grudge,” 2 wrote Tarzi.
Mahmud Tarzi’s father was arrested along with his family for being sympathetic to Sardar Ayub, who lost the battle of Kandahar, in 1880, to Amir Abdur Rahman. After three-month imprisonment in early days of 1882, Tarzi family was deported to the border town of Fort Abdullah (currently in Baluchistan, Pakistan).3 After a brief sojourn at Karachi, the family traveled to the Ottoman Empire, where they were well received by Sultan Abdul Hamid II,4 and were allowed to establish residence in Damascus. Exiled at the age of sixteen Tarzi spent most of his time in Damascus and Istanbul, the hotbed of late nineteenth century Muslim reformist activities. Early contact with ‘Young Turk’ writers at Ottoman Empire shaped his social and political thought.5 Stay abroad, stretched over two decades, had a great impact on the education and thought process of Mahmud Tarzi. The family was exposed to French literature, the Ottoman nationalist-revivalist movement and the Pan-Islamic views of Jamal-u-Din Afghani, for whom Tarzi’s father had great reverence.6 During his life of exile, Mahmud Beg Tarzi wrote a number of books on a variety of subjects. An almost complete list of these works along with a brief description is given bellow: 
List of Works in Exile

Majmoa- e -Sanaie(The Collection of Arts)

Gozida hai e az Sher hai G. M. Tarzi(An Anthology of Forgotten Poetry of G. M. Tarzi)

Majmoa e Akhlaq(The Collection of Ethics)

1. Siahatname e Dar e Sahadat(Travel to the Court of Lucky)
2. Az Har Dahan Sokhan e, wa az Har Chaman Saman e (From Every Mouth, an Expression and from Every Green, a Meadow)
3. Rawzah e Hekam(The Garden of Wisdoms, Knowledge and Philosophies)
4. Siahatname e Seh Qetah e Rui e Zamin dar 29 ruz, Asya, Orupa, Afriqa (Travel Account of Three Continents of Earth in 29 days, Asia, Europe and Africa)
5. Dibacha e Divan Ghulam Mohammad Tarzi(Preface to the Collection of Poetry of Ghulam Mohammad Tarzi)

Brief Description of Works in Exile

1.   Majmoa- e Sanaie (The Collection of Arts)
Mahmud Tarzi compiled the work, Majmoa-e Sanaie, in 1300/1883, during the early days of exile, in the Hasan Ji’s garden, when he was with his father at Karachi. The book comprises five hundred pages and is available at the library of Abdul Wahab Tarzi, his eldest son (at Germany). Abdul Wahab Tarzi, died a long time ago, and his library passed on to his daughter, Athena, who lives in Geneva and for some time at Spain.7 The word Sanaie is an Arabic term and its plural is Sanat. It has various meanings but here it suggests literature and art. It is an anthology of Dari/Persian classical poems. As Mahmud Beg Tarzi put it in his own words, “it is the words of masters”.8 He wrote it down in Nastaliq script, in calligraphic tradition of Iran, Afghanistan and India.

2.   Gozida hai e az Sher hai G. M. Tarzi(An Anthology of Forgotten Poetry of G. M. Tarzi)
This is a collection of poetry of Mahmud Tarzi’s father, compiled by Mahmud Tarzi and published it in 1304/1886. Tarzi began compiling this work when he was living at Baghdad, and completed it by the time 1304 / 1886, when had settled at Damascus. After his return to Afghanistan in 1902, Mahmud Tarzi gifted a copy of the collection to Abdul Khaliq Tarzi, his brother. Abdul KhaliqTarzi was the director of Enayat Publishing House Kabul, the sole printing house in Afghanistan then. Later, Abdul Khaliq Tarzi, during a trip to Ghazni in 1912, along with Prince Enayatullah, presented this anthology as a souvenir to the Prince, in charge of Publishing and Literature in the court of Amir Habibullah.9

3.   Majmoa e Akhlaq (The Collection of Ethics)
Tarzi wrote this book in the year 1305/1888. The original manuscript lays in the library of Saleh Parwanta, a friend of Abdul Wahab Tarzi (the eldest son of Mahmud Tarzi). Saleh Parwanta was a scholar and collector of Persian and Arabic manuscripts and books, especially books related to/or printed in Afghanistan.10 About the date and place of first print is unknown, however, it is believed that Printed Book Publishing House in the State Printing House, Kabul, reprinted this work at Kabul.11 Mahmud Tarzi wrote it down with the pencil, beautifying white margin of the book with natural scenery and pictures of buildings. The book is about the experiences of early exile life. Following expulsion from Afghanistan by Amir Abdur-Rahman, Mahmud Tarzi, along with his father undertook a long journey until they settled in Damascus or as at that time called the ‘Fifth Province’ of Ottoman Empire. After learning Turkish and familiarity with the new culture at Ottoman Empire, Mahmud Tarzi tried to compile this book on the new ethics of modern civilization. Main aim of the work had been to familiarize his countrymen with modern civilization, its life style and progress of society. Mahmud Tarzi explaining the purpose of the work, wrote, “I did try to compile and bring together a book of Ethics, Wisdom and Philosophies.” 12

4.   Siahat-Nama Dar Saada (Travel to the Court of Lucky)
 It is a kind of travelogue, written around 1306/1888, when Mahmud Tarzi assigned by his father to present his book entitled, Akhlaq e Hamida (Praiseworthy Morals), to Abdul Hamid II, the Ottoman Emperor. Hamida has two meaning, one is praiseworthy and the other is a reference to the name, Hamid, the Ottoman emperor. He made a trip to Abdul Hamid II’s court, at Istanbul, in 1306 /1888 and noted down his memoirs about the trip.13 The full text of this work is not available, a chapter of it has been preserved and is part of Tarzi’s other work, Az Har Dahan Sokhan e wa az har Chaman Sman e, under the title, “An interesting Night in the Boghaz or Bosporus”, at pages, 83-104. 14

5.   Dibacha e Divan G. M. Tarzi(Preface to the Divan of G. M. Tarzi)
This is a Foreword or Preface, written by Mahmud Tarzi to his father’s work, the Quliat Divan Farsi, Tarzi Qandahari, (Collection of Tarzi Qandahari Persian Poems),published in 1309/1892, at Karachi, by Faiz Mohammad Printing House. The story of printing of Divan of Ghulam Mohammad Tarzi goes like this. When Mohammad Anwar, the nephew of Ghulam Mohammad Tarzi decided to publish the collection of his uncle poems, Mahmud Tarzi and his brother Zaman Tarzi were ready to spend all their available resources for this purpose.  Zaman Tarzi wrote all his father poems in calligraphy in Nastaliq, and sent it to Karachi for publication by Faiz Mohamadi Printing House, (Faiz Mohammad Barakzai, was an Afghan belonging to Kandahar). Ghulam Mohammad Tarzi instructed his son Mahmud Tarzi to write the preface of the book.  This Divan has been republished by the efforts of Dr. Nangialay Tarzi, the son of Mohammad Seddiq Tarzi and grand son of Mohammad Zaman Tarzi under the title Quliat Divan Tarzi (Collection of Tarzi Poems), by Cultural and Arts Foundation of “Naqsh e Simorgh”, in Tehran (Iran), 1381/2004.15

6.   Siahat Seh Qetah Rui- e- Zamin dar 29 ruz, Asya, Orupa, Africa(Travel to Three Continents of Earth in 29 Days, Asia, Europeand Africa)
Enayat Publishing House, Kabul, published the work in 1333/1915 in three volumes, comprising six hundred and seventy four pages.16 This is a travelogue narrating Mahmud Tarzi travel to Haj accompanying his father. The trip began from Damascus on May 25, 1891, passing through Beirut, Azmir, Istanbul, Port Saeed and ending at Damascus on June 23, 1891. This is a travel story through Asia, Africa and Europe. Mahmud Tarzi is the first Afghan journalist, trying to broaden the horizon of his people through such writings. The travelogue sheds much light on the life and thoughts of Mahmud Tarzi.

7.   Az Har Dahan Sokhan-e Wa-Az- Har Chaman Saman- e (From Every Mouth, an Expression and From Every Green, a Meadow)
Enayat Printing House, Kabul, published the book in 1331/1913, comprising two hundred and seventy six pages. Mahmud Tarzi wrote this book in 1898.17 Tarzi expressed his views about it in these words, “It is the first part of Dabestan e Ma’aref (School of Education or knowledge), “…But you must not think that I am saying in this book about the rosy cheeks and beauty spots of beloved! No! “Its most part includes the new literature”.18 A variety of subjects, poetry, religion, social and many others found space in this work19 Some 38 topics have been covered in this work, such as, translation of poems of Victor Hugo, to Ishq(Love) and Mushahida e Khana Kaba (Observing House of God) etc.20   

8.   Rawzah e Hekam (The Garden of Wisdoms)
Tarzi wrote and compiled this work at Damascus in 1308/1890, published by Enayat Printing House published in1913/1331, at Kabul. The work is available at Public Library of Kabul, Serial No.8. A copy is also available at the Library of University of Bamberg, Germany. Prince Enayatullah, at the time of printing of this work, commented, “It is the second book of Dabestan Ma’aref or School of Education of Mahmud Tarzi”.21 The work has twenty-eight articles on subjects ranging from social, political and literary ones. Discussing many social issues Tarzi attacks on the extravagant expenditures incurred in connection with multiple marriages, which often ruined families financially.22  Various subjects, of this work are also described in Maqalat-e-Mahmud Tarzi der Siraj-ul-Afghania on pages 844-846. Topics, such as, Fazail e Ilm (Virtues of Knowledge), Hikmat (Wisdom), Marifat (Introspection), autobiography of Fakhrudin Razi, words of wisdom from Socrates to Hazrat Ali are discussed too.23

Tarzi’s Return to Afghanistan (1902)

Early years of Amir Habibullah’s reign (1901-1919) were reforms friendly. He took many initiatives that could give the impression of him being a tolerant and liberal ruler. His political amnesty in 1901, caused the return of many educated Afghans from abroad including Mahmud Tarzi, whose long stay outside Afghanistan had provided him with the opportunity to acquire modern education and exposure to modern way of life.24 Upon return to Afghanistan, Tarzi called the monarch’s attention towards the glaring deficiencies in Afghanistan, caused by the undesirable consequences of a political, cultural and intellectual isolation of the country. In the early days of his arrival, Tarzi was appointed as the chief of the Bureau of Royal Court, with the main task of informing and satisfying the Amir curiosity to events within the Muslim world and Europe.25 Later on, Mahmud Tarzi became a tireless worker for reform and progress in Afghanistan. Both, works translated by him and his own works, written after ending his exile, are catalogued below. A brief description of these works has been also provided:

 Works Translated

Mahmud Tarzi, following his appointment as in charge of Bureau of Translation by Amir Habibullh, translated numerous books. Classic science fictions of a French science fiction writer, Jules GabrielVerne (1828-1905, such as, Journey to the Center of the Earth (1864), Twenty Thousand Leagues under the Sea (1870), and Around the World in Eighty Days (1873), were translated by Mahmud Tarzi from Turkish. Verne, the third most translated author in the world, wrote about space, air and underwater travel before airplanes and submarines were invented. Some of his books have been serving as scripts of films. Verne, along with H. G. Wells, has been often popularly referred to as the "Fathers of Science.26 This indicates Tarzi’s interest in development of a more scientific outlook in Afghanistan. Following is almost a complete list:

List of Works Translated

1.   Motalea't e Sihiha (Studies in Public Health)
2.   Resal e Aghziya Wa Tubkh (Journal on Food and Cookery)
3.   Siahat dar Jaw e Hawa (A Journey to the Center of the Earth)
4.   Bist Hazar Fasrakh Siahatat Zer Bahr (Twenty Thousands Leagues Under the Ocean
5.   Siahat Daurradaur e Kore ye Zamin ba Hashtad Ruz (‘A Trip Around the World In Eighty Days’)
6.Jazira e Penhan or Qaza Zadagan e balun (The Hidden Island)
7.Tarikh e Maharebe e Rus wa Zhapan: (History of Russo-Japanese War)
8.   Talkhis e Hoqouq Bin ol Dowal(Abridged International law)

Brief Description of Works Translated and His Own Works, After Return (1902)

1. Motalea't e Sihiha (Studies in Public Health) 

Originally, Dr. Ekersstidi wrote the book in Greek. Bafra Le Bankost translated it into Turkish and Mahmud Tarzi with encouragement by Mahbubul Alam, the editor of Paisa newspaper at Lahore, translated it into Dari/Persian, in 1900. After coming back to Kabul in 1902, he re-wrote it by a calligrapher. This manuscript was in the library of Mr. Saleh Parwanta. According to Dr Mohammad Haleem Tanveer, the manuscript of the work was available at general libraries of Kabul but it remained unpublished.27 The work covers subjects related to health, such as, cleanliness, clean water, dress, soil, burial of dead etc.28

1. Resala e Aghziya Wa Tubkh (Journal on Food and Cookery)

Mahmud Tarzi translated this work, in 1907, from Turkish into Dari/Persian for the study of Amir Habibullah, the King of Afghanistan.29 The manuscript was in the library of Abdul Wahab Tarzi, the eldest son of Mahmud Tarzi. Abdul Wahab Tarzi had died long time ago and his library is with her daughter named Athena, as mentioned above.30 Mahmud Tarzi made this translation on the request of Amir Habibullah interested in the art of cooking.

3.   Siahat dar Jaw e Hawa (A Journey to the Center of the Earth)
It is a science fiction published by Jules Verne in 1864. First translation of the novel was made into Turkish by Ahmad Ihsan and later on translated into Persian/ Dari by Mahmud Tarzi. Enayat Publishing House, Kabul, published it in 1331/1913. The story is about a professor who leads his nephew and a hired guide down to a volcano in Iceland to the center of the Earth.31 The novel highlights significance of scientific studies, and importance of science in understanding natural phenomena. 

4.Bist Hazar Fasrakh Sihatat Zer Bahr (Twenty Thousands Leagues Under the Ocean)
Another classic science fiction by Jules Gabriel Verne published in 1870. Ahmad Ihsan translated the novel first from French into Turkish and Mahmud Tarzi carried out the Persian/Dari translation. The work comprising 362 pages was printed in Kabul, in 1332/1914. The title of the novel refers to the distance travelled under the sea. The word ‘leagues’, in the English, is a literal translation of lieues, but refers to French leagues. The French league had been a variable unit but in the metric era it was standardized as 4 kilometer (km). Thus the title distance is equivalent to 80,000 km.  In common English usage one league equals three miles. The novel is, in fact, highlighting the future technology use by human beings in confronting human enemies, such as, sea monsters. The novel gives the idea of submarine, though it was not yet developed.32  

5.Siahat Daurradaur e Kore ye Zamin ba Hashtad Ruz (‘A Trip Around the World in Eighty Days’)
Again, a science fiction of Jules Verne, published in French, in 1873. Ahmad Ihsan translated it into Turkish, and Tarzi carried out the Persian/Dari translation, published by Enayat Publishing House, Kabul, in 1331/1913. In the story, characters, such as, Phileas Fogg of London and his newly employed French Passepartout attempt to circumnavigate the world in eighty days on a £20,000 bet decided  by his friends at the Club. The purpose of translation was to stimulate the interest of people in adventure and the love of travel.33

6.Jazira e Penhan or Qaza Zadagan e balun (The Hidden Island)
 A science fiction by Jules Gabriel Verne published in 1874. First the novel was translted by Ahmad Ihsan into Turkish, and later translated into Persian/Dari by Mahmud Tarzi. It comprises 480 pages and published by Enayat Publishing House, Kabul, in 1332/1914.The most famous part of the novel is a battle faught against a group of giant sea monsters, when a crewman opens the hatch of a boat and gets caught by one of the monsters.34 Some of Verne's ideas about the not-yet-existing submarines which were laid out in this book turned out to be prophetic, such as the high speed and secret conduct of today's nuclear attack submarines.

7.   Tarikh-e-Maharebe-e-Rus wa Zhapan: (History of Russo-Japanese War), Feb.8, 1904-1905
This is a work in fivevolumes entitled ‘History of Russo-Japanese War’, compiled by Osaman Sanai, and Ali Fuad, two officers of the Turkish General Staff, published by Ottoman Army Chief of Staff, in Turkish. Mahmud Tarzi translated it into Persian/Dari on the request of Amir Habibullah in 1910. It was published by Enayat Publishing House Kabul, in five volumes: first in1134/1916, comprising 296 pages, second, in 1334/1916, 260 pages, third, in 1335/1917, 304 pages, fourth, in 1336/1918, 314 pages and fifth volume in 1336/1918, 308 pages.35 At that time, Mahmud Tarzi was working in Turkish Translation Board. Probably the reason of translation had been that, for the first time an Asian country had defeated an imperial and European power like Russia in a war.36 Other Asian countries could learn from this war and may serve as a source of inspiration. Japan’s prestige rose greatly it began to be considered as a modern Great power. 

8.   Talkhis e Hoqouq Bin ol Dowal (Abridged International law)
Tarzi translated this work from Turkish into Dari/Persian in 1315/1897, from Mr.Hassan Fahmi Pasha’s International Law. The work had already been translated into three different languages. The book explains inter-State relationship, rights, and duties of States.37 Mahmud Tarzi sent a copy of the work to Amir Abdur Rahman, the King of Afghanistan; however, whereabouts of that copy and any other copy of this work are not known. A reference to this is, however, available in Tarzi’s other work, Paraganda, on pages 42 and 385. 38
      
Journalistic Work

Besides his creative writing and translation work, he was actively involved in writing for newspapers, journals and also served as an editor of Siraj-ul-Akhbar Afghania. His editorials and supplements written in Siraj-ul-Akhbar Afghania were also of great importance. Nine supplements, highlighting his reformist thought, are briefly described here. The term ‘Siraj’ has two meaning: One is lamp or torch and another indicates Amir Habibullah’s title Siraj-ul-Millat wa Din (the Lamp of Nation and Religion). Siraj-ul-Akhbar e Afghaniawas the first semi official and a bi-monthly newspaper of Afghanistan, and its first paper issued on October 3, 1911. According to Seddiq Tarzi (nephew of Mahmud Tarzi, currently residing at Germany), Volume fifth and sixth of Siraj-ul-Akhbar, are available at his library at Germany.39 The copy shows that Siraj-ul-Akhbar was a bi-monthly; bore no permanent serial number rather year wise serial number was allotted. Siraj-ul-Akhbar published every year with 24 editions. In the fifth year edition, serial number 23 and 24 were published jointly. In the 8th year, which is the final year of its publication, it could publish only six editions, as the newspaper was closed, in December 19, 1918. In 1919, Tarzi handed over the editorship of the Siraj to a younger colleague, Abdul Hadi Dawi, who changed the name of the newspaper to Aman-i-Afghan (Afghan Peace). When Mahmud Tarzi was asked, why he gave up Siraj? Tarzi used to reply, ‘I have achieved my goal, Afghan independence from British control, is near’.40 
Here in this section beside journalistic writings, Tarzi’s two other writings, Sawaneh (Autobiography in Turkish) and Nama e Mahmud Tarzi ba Amanolla(Letter of Mahmud Tarzi to King Amanullah), are also included, written in the same period.

List of Supplements of Siraj-ul-Akhbar

1. Ilm wa Islamiyat (Science and Islam)
2. Ilm wa Marif (Science and knowledge)
3. Aya Che Bayad Kard? (What is to be done?)
4. Mokhtasar e Goghrafia ye Omomi (A Brief General Geography)
5. Resal e Noqta Gozari (Book of Punctuation)
6. Moalem e Hekmat (The Teacher of Wisdom/Philosophy)
7. Watan wa Ma’ani Motanawa e Hekmiya e An. (The Homeland and its Various Meanings and Philosophic Implications)
8. Siraj-ul-Atfal (Children’s Lamp)
9. “Naam waran e-Zanan-i-Jahan (Famous Women of the World)

10) Sawaneh (Autobiography)
11) Nama e Mahmud Tarzi ba Amanolla(Letter of Mahmud Tarzi to King Amanullah)
           
Brief Description of Supplements

1.   Ilm wa Islamiyat (Science and Islam)
 A supplement of Siraj, written by Tarzi, published in 12th edition of Siraj-ul-Akhbar, 1330/191241. In this supplement, Tarzi highlights the significance of education, by putting it on equal footing with other Islamic rituals, such as five time prayers. He quotes Prophet Mohammad (PBUH) oft quoted Hadith, “Seek knowledge even if you have to go to China.”42 Tarzi also quotes Quran that establishes superiority of Adam, over other creatures because of his knowledge. Furthermore, Tarzi urges Muslims, to go for both secular and religious education.43 He asks ‘Ilm Che Ast (what is knowledge).44 According to him, for a Muslim learning is a beacon of light and a great channel to action and good works in this world. In the supplement Tarzi also ask, Aya Ma Chura Ilm ra Mahdud karda yem (Have We Limited the Definition of Education?)45. For Tarzi, education does not mean religious learning alone, but, also modern scientific education that can assist in progress and well being of the community. He quotes the examples of Americans, English and Japanese, who with the help of modern science travel in the air and reach distant places in hours.46 Tarzi condemned, ignorant Ulama, who dub modern sciences as “devilish” and ‘European”, but are unaware of the critical situation of the Islamic world.47 

2.   Ilm wa Marif (Education and Introspection)
The supplement published in the twelfth edition, the first year of Siraj publications (1912). Tarzi in this supplement, argues that man is superior to animals simply because of the faculty of reason and logic, both product of learning48 He supports translation of the Quran in local languages and argues that Quran does not confine knowledge to Serf Wo Nahwa ([Arabic] Grammar, taught in traditional Islamic seminaries), but also stresses on learning of mathematics, medicine, philosophy, geography as well.49 Tarzi firmly favours modern education as it liberates humanity from fears, terror and brings them to civilized life.

3.   Aya Che Bayad Kard? (What is to be done?)
This supplement of Siraj, comprising one hundred and sixty pages, published in 1330/1912, the first year of the paper. Tarzi starts supplement with a query, ‘Are you (Afghans) waiting for arrival of Mehdi’, the Messiah, for the solution of problems? Tarzi here attempts to prompt Afghans for an active life, by reminding them the harms of passivity. He says that there exists no verse in Quran, advising wait, for arrival of good days without a struggle.50 For Tarzi, progress of both, Ottoman Empire51, and Iran52, is symbol of peoples’ struggle and hard work. In the supplement, Tarzi highlights a four-point formula (kardanhai Zarori)53. Firstly, translation of the Quran into local languages; distributing it amongst the people in order to know that Islam is not only a religion prescribing prayers for the funerals but a living guide to action and progress in society.54 Secondly, Tarzistresses unity of Muslims, like the one, exemplified during the annual religious ceremony of Haj, transcending race, ethnicity, and tribes. Further, Tarzi desires this unity to further progress and growth of civilization among the Muslims, not to oppose Christian’s.55 Thirdly, introduction of creative channels in Muslim States, such as, the establishment of schools, industry, arts, and the discovery of natural resources using modern science and technology.56 Fourthly, asker Shudan (Military Training), Tarzi recommends conscripting every Afghan aged twenty for two years military training, keeping in view their regional situation.57

5.   Mokhtasar e Goghrafia ye Omomi(A Brief General Geography)
Siraj-ul-Akhbar published it as a supplement in 1332/1914 comprising thirty-seven pages.  Mahmud Tarzi wrote it in a reply to a query of one of Siraj’s readers. In the supplement, Tarzi tries to give a general outline of the geography of Afghanistan, and its constituent parts, such as Kabul, Kandahar etc, describing its different regions. The supplement was handed over to Abdul Hadi Dawi and Abdur Rahman Lodin; the editors of Siraj, to evaluate if it could be incorporated  into the curriculum of Habibia High School. A scribe and a calligrapher, Mr.Jafar of Kandahar, later rewrote the supplement in calligraphic style.58

6.   Resal-e-Noqta Gozari (Book of Punctuation)
A number of Siraj-ul-Akhbar readers asked Tarzi about rules of punctuation. As punctuation was new to Afghan writing and came from Europe, Mahmud Tarzi was the first person to use it during writings.59 Since many educated people were not familiar, therefore, Mahmud Tarzi wrote a booklet about punctuation and published it. Subsequently, teachers of language and literature at Habibia High School used it as text book.60

7. Moalem e Hekmat (The Teacher of Wisdom/Philosophy)
 This supplement, published in Siraj in 134/1916, comprising one hundred and four pages is in the form of a dialogue between a teacher, who had studied philosophy in Paris, and his student. They are walking, wandering around and talking about cosmos, universe, earth, air, humidity, dew, wind, rain, water and the importance of chemistry.61 The supplement is an attempt by Tarzi to introduce people to the modern scientific outlook and the way science explains a variety of subjects in the universe.

8.   Watan wa Ma’ani Motanawa e Hekmiya e An. (The Homeland and its Various Meanings and Philosophic Implications)
The supplement published in 6th year, 1335/1917, of Siraj, during its 24th edition, comprises ninety-eight pages.62 Tarzi tries to explain the term ‘Watan’ (Nation), and the rationale of nationalism. Tarzi’s concept of a nation covers four elements, the hereditary homeland, homeland as place of birth, the chosen homeland and the real homeland. Tarzi noted down, that no matter how many names and meanings may be ascribed to the term Watan (homeland), Afghanistan for Afghan is a Haqiqi (real) homeland, consistent even with the percepts of Islamic nationalism. Afghanistan is jut like our mother and father, thus its protection is our pride, its death, our orphanage.63 Its protection is our prime responsibility.64 Tarzi defends nationalism and calls upon the youth to love their country as they love their kith and kin. Din ma, pader mader, zen wa farzand ma, sherf wa Iftikhar e malati ma, hameen watan muqadas ma ast…. (My nation is as sacred to me, as my religion, mother, father, and family).65

9.   Sira-ul-Atfal (Children’s Lamp)
It was the first Afghan publication addressing children as its audience. It contained selected stories, riddles and puzzles, all aimed at improving the education of younger Afghans. In an article, Tarzi stresses upon children to strengthen their knowledge, understand God and His universe.66 

10.  Naam waran e-Zanan-i-Jahan (Famous Women of the World)
He started a new column in Siraj-ul-Akhbar, under the heading “Naamwaran-i-Zanan-i-Jahan.67 Tarzi tried to refute the presumed notion of female inferiority and  made women aware of their natural abilities. He gives the example of famous women in Islamic history, playing important roles. Tarzi argued that human race multiplied with combination of both Adam and Eve. Without Eve, Adam alone could not preserve or multiply his race.68 Tarzi supported women education, to make them good mothers. 

11. Sawaneh (Autobiography)
An autobiography of Tarzi, wrote in 1908, comprising a few pages, on the request of his Turkish friends, working in Information Department at Kabul, probably to be published in Turkey.69 Mr.Abdul Wahab Tarzi, his eldest son had translated it in Persian language in 1355/1967. 

12. Nama e Mahmud Tarzi ba Amanolla(Letter of Mahmud Tarzi to King   Amanullah)
It is a personal letter written on December 2, 1922 by Mahmud Tarzi to King Amanullah Khan, as the Minster Plenipotentiary of Afghanistan in Paris, (France), more probably about important issues of the time, original copy of the letter is available at Saleh Parwanta’s library.70

Works after Second Exile (1929-1933)

Amir Amanullah left Afghanistan in 1929, after failure to implement his modern reformist program in Afghanistan; Tarzi also accompanied the Amir, leading to the second time of exile in Tarzi life from Afghanistan. Tarzi writings during the second exile (1929-193) depict a hopeless, sad and depressed individual, with a tinge of melancholy. 

List of Works After Second Exile (1929-33)

1. Yad Dasht Ha (Reminiscences)
2. Siahat Name Istanbul (Travel to Istanbul)
3. Didani ha Wa Shenidani ha (Seen and Heard)

Brief Description of Works After Second Exile

1. Yad Dasht Ha (Reminiscences)

 These are memoirs, Tarzi recorded, during the time, from 1919-1928, when he himself was playing significant role in king Amanullah’s Government. Comments on subject matter of these notes are not yet available. These notes are available at Abdul Wahab Tarzi’s library at Germany.71

1. Siahat Name Istanbul (Travel to Istanbul)

These travel impressions are in the form of a short note during 30 May 1932 probably at a time when King Amir Amanullah had to quit Afghanistan. These are Mahmud Tarzi’s hand written notes, when he sets out along with his friend Abdur Rahman from Peshawar, and reaching different islands of Istanbul. This little notebook is preserved by Abdul Wahab Tarzi in his library.72

3.   Didani ha Wa Shenidani ha (Seen and Heard)
According to Mahmud Tarzi,“After finishing Pazhmorda and Zholida, I decided to record my memoirs under the title Seen and Heard and wanted to leave them as the historical record.”73 It records events from Amir Sher Ali’s reign until Tarzi left his country for exile with his father and family. Mahmud Tarzi wrote this memoir in the last weeks of his life at Istanbul in 1933, but death did not allow him to complete it. This manuscript was kept in the library of Abdul Wahab Tarzi his eldest son. Wahidulla Tarzi, the son-in-law of Abdul Wahab Tarzi, and the great grand son of his brother, Mohammad Zaman Tarzi, edited and translated it into English under the title “Reminiscences: A Short History of An Era (1869-1881)” and presented it to Afghanistan Forum, as an occasional paper no. 36 New York, March 1998.74

Works in Verse
Tarzi not only expressed his views in prose, but also in poetry. Most of his poetry also depicts his reformist ideas and reflects his emotional vicissitudes, occurring in the political career of his life.

List of Works in Verse

1. Siahat -Nama- e Manzom   (Travelogue in Verse)
2. Montakhbat e Ashar e Ghulam Mohammad Tarzi. (Selection from Poetry of Ghulam Mohammad Tarzi)
3. Afghanistan: Goghrafya-e-Manzum: (Afghanistan: Geography in Verse)
4. Adab Dar Fun (Literature in Science)
5. Tauhid (Unity of God)Kahleq e Yagana ba Zoban e Salasa (Monotheism of Creator in the Language of Three Creatures:  Plants, Matter and Animals.)
6. Peraghanda: Majmoaee Sher ha or Mahmud Nama or Diwanch e Ghazlyat (Scattered, Collection of Lyrical Poetry of Mahmud Tarzi)
7. Ashhar e baidun az ehad e Amania. (Poems without Titles during Amanullah Reign):
8. Zhulida (Welted or Messy)
9. Pazhmorda (Sad/Depressed)

 Brief Description of Works in Verse

1.   Siahat -Nama- e Manzom   (Travelogue in Verse)
It is a travelogue in verse form, Mahmud Tarzi wrote it after the death of his father in Istanbul, in 1901. A part of this travelogue has been published in Praganda (lit. Scattered in Dari/Persian), another work of Tarzi, covering multiple subjects, for that reason, he named it Praganda. The poetry was the translation of Zia Pasha, a well-known Turkish poet, in 1315/ 1897, Mahmud Tarzi, at Damascus, translated it into Persian/Dari.75 “Though translating a poem faithfully is too difficult but I made a successful effort and added some scattered lyrics too. One of them was a travelogue about my travel from Damascus to Istanbul, written in 1318/1901 after the death of my father, Sardar Ghulam Mohammad Tarzi Afghan. It had around 500 couplets under the title of ‘Travel’. I wrote down two copies in my own handwriting. I offered one to Interior Minister of Ottoman State and other to Minster of Education. They issued a permission letter for its printing. Nevertheless, I did not succeed to print it in Istanbul. While coming back to my beloved land Afghanistan, I stayed for a little while in India and gave one copy to Mahbub-ul-Alam, the Editor-in-chief, of Paisa newspaper76 at Lahore for printing, along with a permission letter. After settling at Kabul, I informed him to send me the printed or the original one. Nevertheless, it is a misfortune that I did not receive any copy yet. Then I decided to write down again, what I had in my memory,''77 wrote Tarzi.
After losing hope, to receive printed copy or his original manuscript from Mahbub-ul- Alam, Tarzi was able to publish some twenty couplets, illustrating it with a photograph of his father and his own, taken during the trip from Damascus to Istanbul. Tarzi included a number of subjects in both prose and poetry.78

2.   Montakhbat-e-Ashar-e-Ghulam Mohammad Tarzi (Selection from Poetry of Ghulam Mohammad Tarzi)
These selected poems written by Mahmud Tarzi in calligraphic tradition. He started the selection when he was at Baghdad, ended only when he was residing at Damascus. The work comprising four hundred and eight pages, is written by Mahmud Tarzi in calligraphic tradition of Nastaliq.79

3.   Afghanistan:Goghrafya-e-Manzum (Afghanistan: Geography in Verse)
 This booklet in verse form, published under the title as” Goghrafya-e-Mukhrasir Mumlek-e- Afghanistan” (a Brief Geography of Afghanistan) by Enayat printing house, 1330/1912, at Kabul. The book sheds light on the four regions of Afghanistan, West, East, North, South and capital of Afghanistan. Tarzi compiled it at Kabul after arriving from Turkey to Afghanistan. In 1915, Mahmud Tarzi included this work in Paraganda.80

4.   Adab Dar Fun (Literature in Science)
 The book was also named as Mahmud Nama,81published by Enayat Printing House, Kabul, 1282/1913. This collection of poetry has forty-eight Ghazals, on the pattern of Punj Kitab also called “Punj Gunj (Five Books or Treasures)”.82 Explaining the Punj Gunj, Mahmud Tarzi in the preface to this book says,’’ in our beloved land, to teach children in primary schools a book named Punj Ketab or Five Books was used. Four of these books are in verse form. The poetry was difficult; it was better for older people than young children to read. One of these books is under the title of Mahmud Nama or by the name of Mahmud Ayaz. I attempted to write a booklet Mahmud Nama, a very different one. In my Mahmud Nama there are no lyrics about wine, flowers, and beautiful beloved. It talks about train, canon, guns and iron, five senses, pen, love of land, and coal. In Tarzi’s view children needed to be taught science, technology, and more about this world.83 

5.   Tauhid (Unity of God)Kahleq-e-Yagana ba Zoban-e-Salasa (Monotheism of Creator in the Language of Three Creatures:  Plants, Matter and Animals.)
Tauhid is in verse form, comprising thirty-seven pages and Mahmud Tarzi published it as supplement of Siraj in 1914, during the third year of publication of Siraj.84 It discusses subjects, such as, plants, matter, animals, all supporting the unity of God. Tarzi establishes superiority of man over other living organisms because of his rational faculties. Tarzi quotes British progress as a living example, of man’s greatness and use of his gifted rational faculties.  Tauhid, written by Tarzi during one of his journeys at Jalal Abad, in 1911. Ghulam Mohammad Musawar rewrote Tauhid in beautiful handwritten style. In 1915, Mahmud Tarzi made this work part of Paraganda, another collection of articles covering different subjects.85

6.   Paraganda: Majmoaee Sher ha or Mahmud Nama or Diwanch-e-Ghazlyat (Scattered, Collection of Lyrical Poetry of Mahmud Tarzi)
Paraganda is a collection of Mahmud Tarzi’s poetry from 1896 to 1910, published by Enayat Publishing House Kabul in 1333/1915.This collection named as Paraganda (Scattered), has many scattered subjects amounting to 36, such as, date of birth of Tarzi’s son Abdul Wahab (1903), Maktab (1909) (school), Tanhai (loneliness), Bagh Shahi Jalal Abad (1910), Yak Hikayat Mutalaq-e- Maharab e Tarablus (A Description of the Battle of Tripoli, April, 1912) etc. 86 

7.   Ashhar-e-baidun az ehad-e-Amania. (Poems without Titles during Amanullah’s Reign)
This book is in Mahmud Tarzi own handwriting and portrays the times when the new liberal and independent government of king Amanullah was in the process of emerging. There was a hope for new policies and progress of the country. Its date of publication is not known. Abdul Wahab Tarzi has a copy of it.87
8.   Zhulida (Welted or Messy)
It is a collection of Tarzi’s poetry, from 1307/1928 until the end of year 1311/1932. It depicts the fratricidal war at Herat and Kandahar, times of exile and refuge at Iran, and poems when he was at Turkey. No information is available on date of its publication.88

9.   Pazhmorda(Sad/Depressed)     
This is the last collection of poetry in his life, covering a period of 4 years (1928-1932).89 Tarzi left Afghanistan along with king Amanullah in 1929. Here Tarzi’s poetry depicts a sad individual, in exile for the second time, forced by circumstances.

Conclusion

A bird eye view of Tarzi works and its contents, give an idea that his audience is Muslims in general and Afghan in particular. Looking at their backwardness and underdevelopment, compared to modern developed nations, Tarzi, urges them to learn from developed nations and borrow their sources of strength, such as, modern education and technology. He urges them that Islam stressed both on religious and secular education. For Tarzi, education does not mean simply going for religious learning, but also modern scientific education, that can help in the progress and well being of community. He repeatedly quotes the example of developed states such as, Britain, United States of America and Japan, in his view; they excelled and progressed owing to modern sciences. Therefore, He censures those religious Ulama that dub modern sciences as satanic and European. Tarzi also attacks some prevalent cultural values and norms, such as, notion of women inferiority and fatalism amongst Afghans. He calls upon Afghan youth for action and discard fatalistic attitude towards life. Tarzi quoting Ottoman Empire and Iran as examples urges his people to struggle and work hard for prosperity of the country. His works promote Afghan nationalism, independence of Afghanistan from foreign control and for this purpose he tries to educate Afghan youth to love their country, religion and family. Tarzi advocates reforms within the framework of Islam. He was an enlightened Afghan nationalist, moderate Muslim and precursor to reform in Afghanistan.

Bibliography

D. Wilber (1956).  Annotated Bibliography of Afghanistan. New Heaven, U.S.
Gregorian Vartran. (1969). The Emergence of Modern Afghanistan: Politics of Reform and modernization.  California (USA):  Stanford University Press. 
Gregorian Vartran. (1967). Mahmud Tarzi and Siraj-ul-Akhbar: Ideology of Nationalism and Modernization in  Afghanistan. Middle Eastern Journal. 
Ilm wa Iislamyat, a supplement of Siraj- ul- Akhbar, published in 1912, during its 12th edition.
Mahmud Tarzi (1933). Reminiscences:  A short History of an Era (1869-1881), translated by Wahid Tarzi.
Rawan Farhadi (1976). Maqalat-e- Mahmud Tarzi der Sirajul Afghania, compiled by, Intisharat-e-Behaqi. Kabul
Nawid Senzil. (1995). The Feminine and Feminism in Tarzi’s Work, Annali , Vol. 55. Institute Universitario Orientale, Napoli, Italy.
Pakistan wa Hind Me Sahafat ki Mukhtaser Tareen Tarikh (A Brief History of Press in Pakistan and India), by Ali Maskeen Hijazi. Sang-e- Mail Publications Lahore. 
Siraj-ul-Akhbar Afghanistan (October 3, 1911 to December 19, 1918).
Saboor Haleem. (2001). Da Afghanistan Tarikh Ao Khprawanay (History and Journalism in Afghanistan). Saboor Publishing Centre, Peshawar.
Sistani, Mohammad Azam, Allama Mahmud Tarzi, Shah Amnollah wa Ruhanit e Motnafez (Scholar Mahmud Tarzi, King Amanollah and Influential Spirituality)”. Published by: Association of Afghanistan Cultural Development, Cologne, Germany, Printed by: Sabah Bookshop, Dahaki Nalbandi, Bazar e Qesah Khwani, Peshawar, Pakistan. May 5, 2004.
Tarzi Mahmud. Rawza-e-Hikam (Garden of Knowledge), as translated by Ashraf Ghani, ‘Literature as Politics’: The Case of Afghanistan. Historical and Cultural Quarterly. Ministry of Information and Culture, Vol. 29, No 3, December 1976 (fall 1355).
Richard Tapper. (1983). The Conflict of Tribe and State in Iran and Afghanistan: An anthology of articles on Afghanistan.
Watan wa Ma’ani Motanawa e Hekmiya e An. A supplement of Siraj ul-Akhbar, 1335/1917, in 24th edition, comprises ninety-eight pages. The supplement is also available on page 283-340 in Maqalat-e- Mahmud Tarzi Der Siraj-ul-Afghania by Rawan Farhadi.
Web-links

Jules Verne, http:// en.wikipedia.org/wiki/literature, French, _Gabrial_Verne  (access date  9/7/08)
M. Faried Parvanta son of Saleh Perwanta: On line fparvanta@hotmail.com. Faried Parvanta currently lives in Germany

On line,  http:// en.wikipedia.org/wiki/literature

SeddiqTarzi (1905). TarziWorks. Online SeddiqTarzi: seddiqrahpoetarzi2000@yahoo.co.uk