The source and purpose of the struggle are to demand rights. Non-violence is the only fighting theory that never prescribes violence and bloodshed to achieve its goals, which is the happiness and security of humanity.
Pashto is a language, nation, tradition, and law. This phenomenon and humanity have been unable to live in peace and competition with the rest of the world’s humanity for several centuries in this vast geography of the world.
Experts of politics and government say that they are lying in such a part of the world that Plato’s words have forced politicians and commanders of ill states to invade them, and in this way, Pashtun patriots and followers of the One God of the Universe. Pashtuns and this land will be turned into such a transitional route that they will have no choice but to retreat.
On the other hand, this land is also such that these Pashtuns have not been able to keep their government and politically stable and their empire intact.
Pashtuns, who are a large community, unfortunately, are not networked like pomegranate seeds so that they can live in peace and competition with their thoughts.
A few centuries ago, Pir Roshan called Pashtuns the path of good luck if Pashtuns are equipped with the light of knowledge. This effort of his turned into thought and continued for centuries, which led to this human society pursuing the goals of Jihad and struggle without weapons.
In 1890, a reformist man, Bacha Khan, was born in this land, who dedicated his whole life to the reformation of Pashtun culture and their “freedom” and “justice”. In Pashtuns, there was a need to ask for and get their rights through a peaceful civil struggle.
He went through severe problems. He was not a person but turned into a human peaceful reformist network that could hardly reach its goals in time, but fortunately, he became an important fundamental thought for his society, and his struggle continues today. In addition to Pashtuns, they have become an example for other people of the world.
“Pashtun Tahafuz Movement” (PTM) is a clear example, which was created in 2014, it fights against the injustices and loss of freedoms of Pashtuns, and the thinkers and followers of this movement have their ideals, Pir Roshan and Bacha. Khan considers.
This movement takes place at a time when the Pashtuns are in a very bad human condition, in the presence of dozens of national and international humanitarian institutions, they do not have access to real human freedom and justice. They remain victims of terrorism and involved in forced wars, but this movement is making serious efforts once again to work for the realization of human rights through peaceful efforts.
The happy place is that there is more chance of “participation” and “victory” in the peaceful people’s struggle. International standard studies also show that more than armed struggles, peaceful struggles have gained the status of victory and illusion.
The PTM is also a movement influenced by Bacha Khan’s thoughts, which gradually develops his goal and ambition within the framework of non-violence.
Bacha Khan first assessed the problems and difficulties of the Pashtuns and then wrote his desired social prescription for them.
Because in the culture of Pashtuns, there were reliable institutions such as Jirga, they used it for reform and movement.
Bacha Khan first started an individual struggle to reform the Pashtun unpleasant culture, then he made friends and started reforms in the Pashtun education sector.
Strategic thought Bacha Khan was good, he believed in writing and religious piety and he considered it important to build institutions and networks for the doing of affairs.
If we compare Bacha Khan with the leaders of peaceful struggles, especially among these four leaders. There will be poor judgment. Because the geography, history, and education of Pashtuns are the factors that affect everything, there are many differences between the communities of the other three leaders.
On the other hand, if we make a comprehensive assessment, it can be seen that Bacha Khan’s struggle has developed very well from the point of view of political sociology, because he has started reforming society from the individual, and with the movement of Khudayi Khidmatgar, this reform has reached politics.
The study of Khudai Khidmatgar movement and non-violence shows that this movement was a strategic move. It started with the popularization of education in Pashtun society, promoted changes and reforms in social and economic aspects, and finally entered politics and this action was a strategic action.
Also, this movement was not born out of helplessness, but of the belief that non-violence is a more effective and powerful strategy than armed struggle.
Robert Greene is an American writer who says that the war is successful if it is given a religious form. Looking at his accurate speech and confidence, we can say that why Bacha Khan was able to get Pashtuns out of trouble, the reason is that he failed to give a religious aspect to his struggle, but this cannot be a strong reason. Because the Deoband Madrasa, which is the major educational center of the brightness of Islam in the Eastern world, gave Bacha Khan the title of “Syed Al-Ahrar” considering his life, thoughts, and struggle.
Also, I think that illiteracy, unpleasant customs and invaded geography of the Pashtuns were the factors and elements that made Bacha Khan’s non-violent struggle not unsuccessful, but long and delayed, which is gradually progressing to the desired victory. And it reaches him.
My Suggestion: We are now living in a technology era, our forefathers made a lot of efforts for success, and we must once again plan and celebrate a new vision and a new vision for at least one century.
Let’s make it compulsory for all Pashtun men and women to have at least 8th-grade education in ten years for a century; To institutionalize the achievements and memory of reformer and reformer ancestors in the society; Personalize discipline; Give awards to talented young people; And use your geographical production and inventions.
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