February 8, 2023 6:44 am


Pashtuns Still Remember Bacha Khan’s Philosophy of Love

Non-violence is not just a word, there is a theory behind it. According to Bacha Khan, "I have learned non-violence from the Prophet"

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(Pashto verse)

:زما د قام بچی له هر سړی وسله ورکړی،

یو باچاخان ورله د مینی فلسفه ورکړی،


Every man gave weapons to my nation,..

Only Bacha Khan taught the philosophy of love… 

October 2nd is celebrated as the International Day of Non-Violence. This is an argument for the universal popularity and the importance of non-violence in a world that has emerged from the experiences of centuries of wars. 

The traditions of the Pashtun Wali, Jirga, Nanawate (concept of reconciliation), Hajra, Mosque, Brotherhood, are proof of their non-violence. In a society where the possibilities of resistance are negligible, the non-violence is an effective mode of resistance. 

Scholar Maulana Khan Zeib says that non-violence is not the name of silence, but it is the name of standing up against oppression and challenging the resistance force with reason and more reason. 

Non-violence is a necessity as well as a belief and ideology for oppressed and subjugated nations in today’s era. Following non-violence is necessary for the residents of Pakhtunkhwa homeland with due respect to its geography and its problems. 

In whatever period of history there have been invasions on the Pashtun land. Those people who have died for the defense of their homeland are considered our heroes. We do not deny their national struggle, but through non-violence, our nation is in the present situation and we are convincing them.

Rather, through non-violence, we have to make our people believe that the philosophy and concept of freedom and self-determination behind this national struggle of the past must be carried forward with modern scientific thinking and non-violence ideas. 

Countering political and scientific engineering is only possible through non-violence at the present juncture. Non-violence facilitates the achievement of the goal of national unity, while violence gives birth to brutality and hatred. Non-violence creates courage and courage in the subjugated and oppressed nation with love, sincerity, and philanthropy.

ANP (Nationalist party) activist and poet Khan Zaman Kakar interprets non-violence in this way : “Man is distinguished from other animals on the basis of superior mental capacity, imagination, and the power of using language through critical thinking. Correct use of language is the force of non-violence. The argument is non-violence. Debate is non-violence. Jirga elections are signs of democracy and non-violence”. 

“Religious tolerance standing in the ranks of the oppressed is a narrative of non-violence. Non-violence is the name of prevention of national exploitation and protest against security state policies. In these circumstances, intellectual confusion regarding non-violence within the nation is a call to violence”, asserts Khan Zaman Kakar. 

If we want to be freed from the clutches, then non-violence must be adopted as a belief. Purification of social thoughts from all kinds of violence is necessary because practicing the spirit of non-violence is necessary for the national collective consciousness. 

Non-violence has more power and influence than violence. Violence is a very easy task, while non-violence is a very difficult and patient ideology. If we as a nation stand up with a commitment to non-violence, then we can be sure that there is so much strength in this thinking even today, which is not at all in the philosophies and symbols of violence. 

In the 19th century, the Pakhtun homeland was fragmented due to British conspiracies. Professor Dr. Sohail Khan a follower of Bacha Khan said that the Pakhtun homeland was fragmented in the nineteenth century due to British conspiracies. It was not just divided into various small administrative units to divide the unity of this nation. The energy of collective uplift was also to be eliminated, but on the other hand, the law of nature is that the more you push something down unnaturally, the more it will rise up as soon as it gets a chance. A few years ago, from Waziristan to Bajaur, destruction was brought in the name of extremism and terrorism, the homes, villages, markets, and social life of Pakhtuns were destroyed and this process is still going on.

But when the intelligent and young class of this nation got an opportunity, they challenged every force on the principles of non-violence so fiercely that no one expected it. It was nothing else but the prose of their national history buried in the history of this soil, which showed its true form in a fragile way. If the leaders of the nation bear more for the national consciousness, the end of national miseries with our collective indifference may be possible in the near future.

Non-violence is not just a word, there is a theory behind it. According to Bacha Khan, “I have learned non-violence from the Prophet of God. He exhorts mankind to be courageous with forgiveness and mercy. A practical example of non-violence in the Pakhtun homeland is Bacha Khan, who did not leave non-violence under any circumstances. I led the armed wing, whereas according to Pandit Jawaharlal Nehru, non-violence was a political necessity rather than an ideology, while in the Second World War when the Congress supported Britain, it was in practice a departure from the ideology of non-violence, on which Bacha Khan decided to part ways with them in protest. There is no scope in Islam for anyone to attack someone’s life or property or reputation.

Rather, Islam has strictly prohibited it and has declared it a very bad and heinous crime. Jihad is a sacred state duty that has its own rules and accessories. Jihad is not a riot but it is for the prevention of riots. It is not an individual act of any group. When there is a riot in the name of Jihad, its ruling is also changed considering the meaning of the opposite. …………

(The writer is a Pashtun activist)

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