Ittihad-e- Mashriqi
The first issue of Ittihad-e-Mashriqi, a weekly journal published and circulated in 1919. Its first issue was did not carry the name of its editor, however, 8th issue during first year, named Burhan Ud Din as Senior Editor, while 13th and following issues of the journal lacked editor’s name. For 3 year, the journal continued without editor in 4th year (in 1923), Muhammad Bashir became Editor. In 1928, Ittihad-e-Mashriqi printed under the editorship of Muhammad Amin Khogyani with an increased circulation in the period of Nadir Shah. Shams Ud Din became its Editor In Chief in 1931. Ittihad-e-Mashriqi printed in six pages, two in Pashto and four in Dari in size 3x ½, x2 ½.
Ittihad-e-Mashriqi produced keeping in view of the demands of readers of different periods, such as during Amani era, for the first time Pashto Poetry was given place in Ittihad-e-Mashriqi, with the passage of time, prose writing also began to be published.
Allah Nawaz Khan Services to Afghanistan in 1920s
Allah Nawaz (1880-1935), son of Khan Bahadur Rab Nawaz Khan, Honorary Magistrate, Multan, and one of the eleven students of Government College Lahore, who entered Afghanistan, in 1915,during the First World War. Having completed their education in Lahore, he became an Afghan national. He assisted the editor Burhan ud din Kashkaki of the Itihad-i-Mashriqi , the first newspaper of the province of Nagarahar, in 1920. It was founded by Nadir Khan, the Raees (the Executive Head) of the eastern province, in February 1920 and published twice a week, Saturday and Wednesday. A single page newspaper initially, it progressed to four pages, was simultaneously published in two languages, Pashto and Dari.
In 1928, Afghanistan was rocked by a rebellion led by Habibullah alias Bacha Saqa (r.Oct 1928 to July 1929) resulting into self-exile of Amanullah. Habibullah was ousted by Nadir Khan after nine months with the help of Waziri Lashker led by Allah Nawaz. He was appointed as minister of court in October 1929, and also served as an interpreter to Nadir Shah. In May 1930, he supervised the work on Dar-ul-Aman, a government building, in the new capital, assisted the Minister of Justice in holding negotiations with the Sulaiman Khel in Ghazni, in July 1930. In June 1933, he was appointed Minister of Public Works but spent most of the year in the Southern Province in quelling disturbances there. In December 1933, he left Kabul on a visit to Europe for medical treatment and served as Afghan Ambassador in Berlin during 1935 to 1945. He spent his last years in Germany where he lived up to 1971. His son Ali Nawaz has been the president of the Chamber of Commerce Multan.
Tulo-e- Afghan (Rising Afghan)
Tulo-e-Afghan, a weekly newspaper, appeared in 1921 from Qandahar and circulated in large numbers under the ownership of Moulvi Saleh Hotak in editorship of Abdul Aziz 1921-1930.In 1928, Khwaja Muhammad worked as co-editor and Muhammad Hussain, an Indian Muslim, as calligrapher. Later Abdul Haye Habibi became its assistant editor in 1928 and after three years rose to the post of Editor in Chief. This newspaper covered major news stories of Qandahar, local news, foreign news and articles on Afghanistan’s history, literature and editorials notes on political issues.
The Services of Maulvi Muhammad Hussain Punjabi
Muhammad Hussain was born in Jallander (Punjab) in 1883.His ancestors belonged to the Afghan Urmar tribe; he obtained his bachelor degree from Aligarh University. Being of Afghan origin and educated at Aligarh University, he was equally at home in English, Urdu, Dari and Pashto languages. Muhammad Hussain, in Afghanistan, taught at the premier modern educational institute of Afghanistan. He taught history and Geography at The Habibia School, founded and promoted by Amir Habibullah Khan. He remained imprisoned for more than a decade for his role in the constitutionalist movement advocating limits to powers of the Amir in 1909. He was released by Amir Amanullah Khan, in 1919. Subsequently, he served as a Calligrapher in Tulo-e-Afghan, and the Director Primary Schools, Ministry of Education, in 1926. After the fall of Amanullah, Muhammad Hussain served as Magazine Director ‘Habibul-Islam’in the reign of Habibullah alias Bacha Saqa. He escaped to India and remained there till Kabul was captured by Nadir Khan. He wrote 75 books and magazines during his stay in Kabul in Dari, Pashto, Urdu and English.
Ittehad
Ittehad magazine, a weekly newspaper from Jalal Abad appeared, in 1922, its publisher Mohammad Bashir Munshizadah , born in Kabul in 1905, belonged to an Indian family. His father, Munshi Nazir, was a refugee from Lahore, then India. Bashir was educated at Habibia School, worked for the Ministry of Education as teacher. His close relations with General Nadir Khan granted him permission to publish Ittehad. Apart from him no role was assigned to Indian Muslims in this newspaper.
Anees
The bi-weekly newspaper Anees (companion) appeared in 1927 under the supervision of Ghulam Mohi-uddin Anees. The progressive and enlightened minded friends of Mohi-uddin like Mir Muhammad Aziz and Abdur Rashid Latifi also joined the Anees and contributed to its progress. An A12 page newspaper, published after five days, a weekly newspaper during the early days of Nadir shah’s reign, and became a daily in 1929 reducing the pages to 04.Although pages of Anees were filled with discussions of the nexus of rights and obligations binding the citizens and the government in a democratic state, the editor did not shy from making his points through the poetry of the great Sufi mystics.
The Services of Maulvi Fazal Mahmud Makhfi
Maulvi Fazal Mahmud Makhfi, another eminent scholar, rendered his services in print media to promote enlightenment and modernization as well as consultancy in Afghanistan. He offered his services as an advisor in the Court of Amir Amanullah Khan and also worked as a translator of English and Pashto for Bi-weekly Anees (Companion). His nationalistic ideas and his association with the leading nationalist leaders in the NWFP, British India, made hima pioneer of nationalism in Afghanistan.
Maulvi Fazal Mahmud completed his Secondary School Certificate (SSC) from the Islamia High School Peshawar, in 1900 and was admitted to Edwards College Peshawar. Later he joined Dar-ul-uloom Agra, and studied religious subjects for five years. For advance knowledge, he was sent to Darululoom Deoband by his uncle. Deoband sharpened his political views further, and he was accepted into the circle of the favoured and trusted students of Sheikh-ul-Hind, Maulana Mahmud-al Hassan. Following his advice, Makhfijoined Hizbullah movement. In Pakhtunkhwa, Haji Sahib of Turangzai, Maulana Abdul Aziz, Maulvi Fazal Rabbi and Abdul Ghaffar Khan organised activities against the British. Sheikh-ul-Hind, in 1910, authorized him and sent for establishing contact with Pakhtun leaders.
Political leader Maulvi Makhfi had beena pioneer of nationalist movement in North West India and consistently opposed and severely condemned the British when others could not even dare speak in their Hujra against the British. He was dubbed as Soviet agent/spy by the British Indian government to, undermine him and his political struggle. Fazal Mahmud was a follower of Mahmud-ul-Hassan (1851-1920) who along with Saif-ur-Rahman and Fazle Rabi, to organize the tribesmen across the Durand line against the British.
Haji Sahib of Turangzai an eminent leader from Hasht Nagarwith cooperation of Maulvi Makhfi formed numerous advisory committees, in Mohmand Agency, to create strong armed militia. Haji Sahib with Maulvi Makhfi’s assistance mobilized Indian revolutionaries to go abroad, to Kabul on 30th June 1916 in order to coordinate efforts with Sardar Nasrullah Khan opposing the British. He also persuaded Amir Habibullah Khan, brother of Sardar Nasrullah Khan to fight against the British. Sardar Nasrullah Khan supported the movement and styrengthened the cause by supplying munitions in cash and kind. Conversely Amir Habibullah sided entirely with the British. Record of the British government demonstrates that members of that deputation occasionally visited Kabul and lodged with Ubaidullah Sindhi.
During his stay in Kabul Maulvi Makhfi joined the Jadid, Modernist movement. On July 1916, Maulvi Makhfi visited Haji Sahib of Turangzai and deliverd a message from Sardar Nasrullah Khan. It is believed that Maulvi Makhfi was involved in the assassination of Amir Habibullah Khan on 19/20th February, 1919 and supported Amanullah Khan in accession to the Afghan throne. Maulvi Makhfi was appointed by Amanullah Khan as an adviser representing group of Indian revolutionaries, residing Kabul. The Amir Amanullah Khan was hugely popular amongst Indians as an enlightened reformer and anti imperialist political leader supporting aspirations of Indians for independence.
Maulvi Makhfi held long discussions with Ghaffar Khan known as Bacha Khan on the political and educational conditions of Pukhtuns in Hashtnaghar He travel from Kabul in 1920, via Bajaur secretly to reach Hashtnagar for this purpose and helped formed Anjuman-e-Islah-e-Afaghina, in 1921. The Anjuman professed to work for spread of education and awareness amongst the Pukhtuns against British rule, and to reform Muslims masses. Bacha Khan and his comrades spread their nationalist and reformist ideas and kept close contact with Pakhtun peasants.
King Nadir Shah used to invite Maulvi Makhfi to Afghanistan to discuss situation of British India and Afghanistan. For instance, in 1931, Maulvi Makhfi visited Kabul on Nadir Shah’s invitation to discuss situation in Afghanistan and proposed formation of organization of Islamic States in order to defend and develop the Islamic world.
Maulvi Makhfi worked as translator of English and Pashto for daily Anees, Kabul. and for Ittehad-i-Mashriqi, Jalalabad. He was prolific both verse and prose writer to weekly Pukhtun, published by Bacha Khan, and recited poetry during annual gatherings of Anjuman-e-Islah-e-Afghania, which not only earned awards, but were much popular too. As a press correspondent, Makhfi provided news regarding the Holy War to Al-Hilal, published by Maulana Abdul Kalam Azad.
On 8th November 1933, Maulvi Makhfi returned to Peshawar, remained in contact with nationalist political leaders until his arrest in 1934. After his release, the Maulana, along with his nephew and son-in-law Fath-ur-Rahman, left for India on 23rd March 1936. He held long meetings with Maulana Uzair Gul (prisoner of Malta), supervisor of Dar-ul-Uloom at Rorki, Maulana Hussain Ahmad Madani and Maulana Kifayat Ullah. He also met Maulana Azad, in Calcutta, Habib-ur-Rahman, in Dhaka and Dr. Abdul Karim, in Habib Ganj. The main topic of their discussions and consultations remained Independence of India from colonial yoke. He spent three weeks with his nephew Siddique in Agra and upon return settled himself in ancestral village, Manrogai, to many he was known as Manrogai Mullah.
Conclusion
There is no denying the fact that invaders, men of letters and religion entering India from Afghanistan did significantly influence the course of history in India. However, influence of Muslim intellectuals and revolutionaries from India on events in Afghanistan in 19th and 20thcenturies had not been adequately studied. India under direct colonial rule of the British came into contact with print technology, journalism, concepts of modernization, liberalism, democracy, constitutionalism and the universal secular modern education. These technologies, ideas of development and nationalism diffused from colonial India towards north i.e., Afghanistan too. Printed word played pivotal role in spreading modern ideas and concepts reversing flow of ideas rather paid back historical debt to north. Ideas of modernity enlightenment and development moved from India to Afghanistan, as Indian Muslims served in various capacities there. Since 1747, many inhabitants of British India had been displaying keen interest in the socio-political developments of Afghanistan. Migration on both sides occurred having varied purposes: ranging from search of food, political safety, teaching and preaching their own respective versions of Islam to military conquests. Earlier numerous conquerors, sufis, saints, Muhadeseen and Mufassireen from Afghanistan visited India due to their superior sociopolitical and military strength. The change in pattern in 18th and19thcenturies was evident since Afghan remained tribal and fragmented devoid of modern ideas, scientific education and technology. Therefore, Indian Muslims contributed significantly to Afghanistan in the fields of education, printed word, modernization and constitutionalism.
The services of Qazi Abdul Qadir Peshawari Yousafzai, Najaf Ali, Allah Nawaz Khan, Muhammad Hussian, and Maulvi Fazal Mahmud Makhfi include some of the leading lights in this regard. Intellectuals and other Indian Muslims served with missionary zeal for a long time in Afghanistan in return for insignificant remunerations considering it a duty to Islam and their own kith and kin. Some researchers raised objection to dual role of these Muslims doubting their commitment to Afghanistan and termed them agents working under the banner of British imperialist India. Yet their job had been tremendously important for Afghanistan especially in terms of spread of information and education. Contrarily, the British government considered Maulvi Fazal Mahmud Makhfi as agent/spy of the Soviet Union. The British agents termed “Mullah Makhfi as Bolshevik agent”. Similarly, Maulvi Najaf Ali has been criticized by some researchers, terming him as a British agent/spy under the protection of Yahya Khel. Despite such controversies the fact remains that Indian Muslims played a leading role in Afghanistan’s march towards enlightenment and modernization through their services in the Newspapers to spread ideas of enlightenment in Afghanistan.
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The first issue of Ittihad-e-Mashriqi appeared in four pages mostly covering writings. Bismillah-e-Rehman Arrahim, La Elaha Ellallah Muhammd Ur Rasulullah was written on right sode on the top. Nasruminallah Fathun Qareb is engraved. On the same side in a bracket name of Amanullah Alghazi is mentioned with 1298 H. On the left side of the same page Ittihad-e-Mashriqi 1338 H is given. In the bottom of the bracket “WaKafa Billahi Shaheeda Muhammad Ur Rasulullah Wallazeena Magha Ashad Alal kuffar Rehmen Benahim”is inscribed. In front of the bracket on the left side IDara, Jalal Abad and date, Jamadiussani 1338 is given followed by a writing “Farman Alhazrat Ghazi” an announcement from Ghazi Amanullah has been given place. In the writing commitment has been made for the uplift and defending of Afghanistan. The addressers are people of Nangarhar. In the middle of all pages information about “writer, Aziz Ur Rehman Safi, Office located inside the old city. The writer reserves the right of publishing the article received by the Office. Telephone No, 240. On the left side in four lines it is given, price annually 6 Afghani in Jalal Abad. 7:00 Afghani throughout Afghanistan and 4:00 Kaldari abroad” along with other statistical information.
In the year 1941, after 25 issues, Ittihad-e- Mashriqi increased its circulation. In the year 1941, Qayam Ud Din Khadim was nominated as its Editor In Chief. At that time the journal started to be print in Pashto only. In the year 1955, Ittihad-e- Mashriqi used to appeared under the editorship of Aziz Ur Rehman Sefi and in 1956 its editorship has been assigned to Ustad Ulfat. In the year 1949 its Editor was Mr Younas Murad and in the year 1951 Mr Abdul Baqi Baghniwal was nominated as its editor. In his editorship before 1958, the name of Ittihad-e- Mashriqi was used as Nangarhar and it was issued as Newspaper in place of Journal. In the year 1959 Abdullah Bakhtani has been nominated as its Editor. In the year 1953 Mr Abdul Jalel Wajdi was Editor of Nangarhar.
In round about 1936, Pashto was given place on the first two pages. A permanent place had been assigned to Pashto Article on the first page. On the other side poetry was given position expressing Nationalism beside news of Peshawar and news provided by different correspondents. On the same page, agricultural news under the heading of FALAHAT used to be given regularly. Articles used to appeare under these headings like Sehawat Ao Jawan mardi wasta Da Abadai Ao Ittifaq, Da Gul La Khwa Zarghonegi Ao Zar La Shagona Haselegi, Da Jaredo mujallo Nafa O Faida. Hes Tegh La Jabi Sara Hamsari Ao Sialina Shi Kawali, Effat Ao Asmat. Analysis has been given place in Pashto section i.e. in the 21st issue of the year, 1936. such analysis appeared. Issue of 1943 is lying before me. On the first page headlines followed by domestic news further followed by subheadings. On the same page news of Delhi and China can be seen. On the second, a heading under Ilmi Behes (Educational Discussions) with text that so far 16 different kinds of natural salt have been discovered as part of our body. At the bottom harms of drug addiction are mentioned. Third page is limited to Literature only where a large portion is given to Pashto poetry. Ittihad Afsana is also part of this page on the top unlike other journals where Novels are given place at bottom. The fourth page is assigned to local news of surrounding areas. At the bottom an announcement is given, “The current issue of Nangarhar is covering each and every thing just on one page and circulated to everyone in the area”. I want to go through the journal thoroughly and don’t hesitate to say that it rightly covers everything. News, secrets, current issues etc. it has also given place to novels, political analysis and letters received by the Editor.
It was the first newspaper of the province of Nagrahar, founded by Nadir Khan, the Raees (the Executive Head) of the eastern province in February, 1920. Its editor was Bahauddin Kashkaki, and was published twice a week (Saturday and Wednesday). In the initial stages it one page paper, while later on it was increased to four. It was published in two languages, Pashto and Dari, simultaneously. Later, it was stopped.
The actual support came from the tribesmen of the Waziristan organized by Allah Nawaz, a Multani residing in Afghanistan since 1915, thus placing Nadir Khan on the throne of Afghanistan.
Abdul Aziz Alkozai Kandahari, the son of Mirza Atta Muhammad Kandahari, worked first in Kabul press (1905) and later in Kandahar press (1921) as the chief editor of Tulo-e Afghan. He served as member of National Assembly from Kandahar during King Zahir Shah’s early reign, but later imprisoned for 13 years in connection with attack on British Embassy. He also remained the Mayor of Kandahar city in 1950s and died in 1963.
Abdul Haye Habibi was born in 1910 in Kandahar in a reputed Pashtun tribe, Kakar. He started his career as a primary school teacher (1927), joined Tulo-e Afghan, and served in different capacities during 1940s, including the director general Pashto Tolana, advisor in Ministry of Education, president faculty of literature Kabul University, director general Education Kandahar, and as Afghan trade agent at Chaman (Pakistan). He spent the next two decades in Pakistan due to his disillusionment with Afghan government. He started a weekly publication of paper ‘Azad Afghanistan’ from Peshawar and ‘Sarosh’ magazine from Karachi. He returned to Kabul in 1960s and served in different position; teacher of Pashto literature at Kabul University; President of historical society; advisor Ministry of Information and culture; and member Academy of Sciences till his death in 1984. He authored many books, pamphlets, and articles.
In each issue of Tulo-e-Afghan, Pashto prose and poetry had been given due place. In 1932, Pashto was allocated half of its part. In 1941, due to its increase demands, Tulo-e- Islam began its issue twice a week. In 1943, its size had been reduced to 34x21inches, and circulated daily. In 1950, Mr Qiam Ud Din Khadim had been nominated as its editor and 1951, the same responsibility had been assigned to Mr Muhammad Shah Irshad. In 1954, Tulo-e-Afghan used to be produced by Mr Najim Aryan.
The Urmar, also called Burki, are a Pashtun tribe mainly living in Pakistan and parts of Afghanistan. Urmar is part of the Pashtun tribal system and identify with the Karlan confederacy of the region. The 16th-century Pashtun warrior-poet Pir Roshan belonged to the Urmur tribe.
Younis, F. S., Afghanistan: A Political History; The Afghans and The Rise and Fall of the Ruling Afghan Dynasties and Rulers, Vol.1. The Aays, Peshawar 2005, p 571.
King Nadir Shah made him Director Literary council. In 1933 he was imprisoned for involvement in the second Constitutionalism Movement and died therein.
He was a graduate from Egypt, sided with General Nadir Khan against Bach Saqao, and wrote a book ‘Bohran O Nijat’ (In Persian) on the events leading to the rise of Nadir Shah. However, in 1933, he was arrested following Nadir Shah’s assassination, died in 1944 under house arrest. His brother, Mohammad Khalid Anees, sent to Germany for education in 1924, but returned without completing his course, was also arrested and imprisoned.
Maulvi Fazal Mahmud Makhfi belonged to Mamund, a Pashtun clan from Tarkalarni tribe, in Bajaur. Due to family feud, his grandfather migrated to Manrogai, a small village in Dir, there got his pen name MakhIfi, meaning mysterious or hidden one. In acquisition of knowledge, his family migrated to Charsadda, where Maulvi Fazal Mahmud Makhfi was born in 1882 at Mohallah Painda Khel, Charsadda.
Abdul Akbar Khan Akbar, a landlord of Umarzai (Charsadda), and a leading figure of the Khudai Khidmatgar movement, considered Maulvi Fazal Mahmud Makhfi as his teacher, and wrote that he topped the list of those figures who worked for an awakening of the spirit of nationalism. He described the outlook of Maulana as, “The clothes of Maulvi Makhfi were always torn and footwear worn out. Sometimes, he was hungry. But he did not lose heart even in the face of ignorant religious and spiritual leaders and the people deceived by them. He was a man of firm determination. He was not the type of leader who enjoy the luxury of cars and who deliver speeches on the stage, but when they lose membership and ministry then they forget the nation and Islam”.
In part, Nadir’s coolness can be attributed to Red Shirts Progressive ideas and Abdul Ghaffar Khan’s close ties with Amanullah, Nadir had reason to suppose that Movement might be used against the Afghan monarchy and Afghan interests. But really Nadir did not want to become involved in a military conflict with the British, and he did not want to see the tribal belt make into an ideological and political base for a movement that might easily turn against the Afghan throne.
Government of India. Who is Who in Dir, Swat, and Chitral Agencies. Government of India Press, New Delhi 1937, p 18.