TODAY'S SHARING AT PVAF OF
TRUE- LIFE-KNOWLEDGE SHARING
FOR A HAPPIER TOMORROW
SIMPLY BECAUSE ONE HAS
MORE TRUE-LIFE-KNOWLEDGE THAN TODAY....
...KNOW THE ONE UNKNOWN FROM HISTORY r />
WHOSE VISION ON HARMONIOUS CO-EXISTANCE
THROUGH LIVING LIFESTYLE OF
TRUE KNOWLEDGE ...
....COULD HAVE SAVED TODAY'S
HUMANITY FROM LIKES OF
HITLER, STALIN AND OSAMA bin LADEN...
.....a pashtun political and spiritual leader
......also known as "Frontier Gandhi" and "Baad shah (King) Khan"
MEMORIES OF ABDUL GAFFAR KHAN
JOINING "QUIT INDIA MOVEMENT"
WITH MAHATMA GANDHI
IN 1940'S TO START THE END OF WORLD-WIDE
in India known as
Khan communing with Mahatma Gandhi circa 1940's..
both dressed and exuding the essence of humanity's
struggle for freedom to co-exist independently as humans with basic
human rights granted by the Creator of human existence...the human
struggle for democratic existence which still continues today as seen in
the Arab Spring of 2011, the collapse of Soviet Union in 1989, the
ending of World War 1 and 2, China's current and continuing reformation
into world's third largest economy and European Union's social and
economic trials and tribulations....
seen after the Cabinet Mission in New Delhi in 1946 for Indian demand
for British to
Quit India ....and
Patel, , another fellow Indian freedom fighter against elimination of
colonialist and imperialist British Raj is seen in the the then rikshaw
pulled and guarded by the suffering Indian citizens in the brutal
Khan with Gandhi
Movement rally in Peshawar, British India in 1947
......Muslim Abdul Gaffar Khan with Hindu
prayers at a
...THE STORY OF HUMAN GREATENESS OF
ABDUL GHAFFAR KHAN.....
Bacha Khan (Abdul Gaffar Khan)
leads a march from
Peshawar Street 1920 (Mela Ram & Sons).
(1919–1924) was a
political campaign launched by
to influence the
and to protect the
World War I.
The position of
Armistice of Mudros
of October 1918 with the military
occupation of Istanbul
Treaty of Versailles
(1919) fell into a disambiguation along with the
existence. The movement gained force after the
Treaty of Sèvres
(August 1920) which solidified the
partitioning of the Ottoman Empire.
In India, although mainly a Muslim
religious movement, the movement became a part of the wider
Indian independence movement.
The movement was a topic in
Conference of London (February 1920).
Irshad Manji, a 21st Century Woman Islam Activist/Refromist from her
Website): My (Isrshad Manji) new book, "Allah, Liberty and Love",
includes the story of Islam’s Gandhi. Did you know that such a person
even existed? Most people have no clue. So let me whet your appetite to
read further. This is the story of Abdul Ghaffar Khan. He was a Muslim
reformer from the North West Frontier Province of Pakistan — the area
now overrun by the Taliban. But it didn't have to come to this: Ghaffar
Khan mobilized a 100,000-member nonviolent “Army of God.” They engaged
in public service, defended women’s equality and fought for Muslim-Hindu
unity. And they did this while battling British imperialists and Muslim
clerics, all of whom had a stake in the status quo. Mahatma Gandhi
himself befriended Ghaffar Khan, praising him as a “universalist.” The
story of Ghaffar Khan is a tool that Muslim reformists and our
non-Muslim allies can use to defang the jihadists. Click on the name to
Liberty and Love".
(From Internet Free
Khan Abdul Ghaffar Khan (1890 - 20 January 1988) was a
Pashtun political and spiritual leader known for his
non-violent opposition to
British Rule in India. A lifelong
pacifist, a devout
and a close friend of
Mohandas Gandhi, he was also known as Badshah Khan (also
Pashto: lit., "King Khan") and
Sarhaddi Gandhi (Urdu,
Hindi lit., "Frontier Gandhi").
He was initially encouraged by his family to join the British Indian
Army; however the treatment of a British Raj officer towards a native
offended him, and a family decision for him to study in England was put
off after his mother's intervention.
Having witnessed the repeated failure of revolts against the British
Raj, he decided social activism and reform would be more beneficial for
Pashtuns. This ultimately led to the formation of the
Khudai Khidmatgar movement (Servants of God). The movement's success
triggered a harsh crackdown against him and his supporters and he was
sent into exile. It was at this stage in the late 1920s that he formed
an alliance with Gandhi and the Indian National Congress. This alliance
was to last till the 1947 partition of India.
Ghaffar Khan strongly opposed the
Muslim League's demand for the
partition of India.
Indian National Congress accepted the partition plan, he told them
"You have thrown us to the wolves."
After partition, Ghaffar Khan was frequently arrested by the
Pakistani government in part because of his association with India and
his opposition to authoritarian moves by the government. He spent much
of the 1960s and 1970s either in jail or in exile.
In 1985 he was nominated for the
Nobel peace prize. In 1987 he became
the first person not holding the citizenship of India to be awarded the
Bharat Ratna, India's highest civilian award.
Upon his death in
1988, he was buried in Jalalabad, despite the heavy fighting at the
time, both sides in the Afghan war declared a ceasefire to allow his
Please click here to continue knowing on a personal basis the
life-travel of Abdul Gaffar Khan...whose simple humanity-based
inspirational lifestyle has a potential to help the current humanity to
live harmonious existence in the infinite human diversity of race, form,
colour, religion, culture and dynamically evolving daily lifestyle with
the continual evolution of human knowledge of life-sciences which will
lead humanity not only to understand its diversity but also to
understand the Creator of life itself which is One for the entire
As is the norm at PVAF...todays
publishing of the historical Life-Knowledge in the form of a human
life-travel of Abdul Gaffar Khan and many of his contemporary of similar
human values .....teaching the current humanity the fundamental
democratic way of life is not only superiour but outweighs by zillions
the blinder-worn-ignorance-based lifestyle of a few lost human souls
through out history at a huge cost of human lives and wealth and
progress to prosperity of every aspect of humanity from individual human
rights to equality of male-female existence to sharing through
harmonious and equality-based co-existence of all human needs, wants and
desires....please click on the next line to read the Canadian Globe and
Mail contributory news item which lead to today's Life-Knowledge
sharing....also as is the new norm at PVAF please follow the hyperlinked
words in today's sharing to enrich and advance your life-knowledge base
to the extent that suits your life-style and life-travel purpose today
THE LOST/FORGOTTEN HISTORICAL ANECDOTAL STORY
of inspiring courage of
Abdul Ghaffar Khan
his family lineage including his sister
in the human-ignorance-based misundersting-based
fundamental human rights issues of 21st Century....
contagious courage of Abdul Ghaffar Khan strong>
Globe and Mail: F Friday, June 03, 2011: Book Review:
Excerpted from "Allah, Liberty & Love, by Irshad Manji, with permission
from Random House Canada.
Irshad Manji is a Globe and Mail columnist and the director of the
Courage Project at New York University.
Irshad Manji: E-mail
Irshad Manji, winner of Oprah’s first Chutzpah
Award, is a professor of leadership at New York University. There, she
directs the Moral Courage Project, teaching young leaders to speak truth
to power within their communities for a greater good.
The MCP has grown out of Irshad’s own
efforts to promote reform among her fellow Muslims. She is author of the
No. 1 Canadian bestseller,
The Trouble with Islam Today: A Wake-Up Call for Honesty and Change,
now published in 31 languages. In countries that have banned her book,
Irshad is reaching readers by posting free translations on her website.
The Arabic, Urdu and Farsi editions have been downloaded more than 1.5
million times. Irshad’s Emmy-nominated film,
Faith Without Fear,
is also being watched in the Muslim underground worldwide. The New York
Times calls her “Osama bin Laden’s worst nightmare.” Click on name to
Manji’s website: /span>
3 comments Email Print Decrease text size
IIncrease text size Since the 2005 London bombings, I've spoken with a
number of Muslim men who knew the ringleader, Mohammad Sidique Khan.
Independently of each other, they've emphasized to me that Mr. Khan left
his family's moderate mosque for a Saudi-financed surrogate down the
road. There, he could examine theology and upend mainstream imams whose
feudal traditions ooze the warning: Do as you're told. It must have been
galling for him to experience such condescension at his family's mosque.
Being treated like an infant didn't quite square with the fact that Mr.
Khan and his mates had already taken the initiative to combat drug
addiction and crime in their neighbourhood. They baptized themselves the
Mullah Boys. These mullahs detested their parents' out-of-touch clerics,
whose tribal bent shunned Mr. Khan's brain and almost shattered his
He passionately wanted to marry an Indian Muslim from outside his
clannish Pakistani community, only to be forbidden by his parents.
Islamists – Muslims who treat Islam as a political ideology – grabbed
hold of Mr. Khan's grief.
They assured him that his family deformed Islam by preventing his
nuptials merely because the bride-to-be was culturally unsavoury. On
this one, the Islamists spoke truth. Luring the lovesick Mr. Khan to
their mosque, they plied him with more reasons to feel humiliated: Iraq,
Afghanistan, Chechnya, Palestine, Kashmir.
Shiv Malik, an investigative journalist, dissected Mr. Khan's
radicalization. Mr. Malik concluded that Mr. Khan may have felt
indignant about Western foreign policy, but that wasn't the reason he
led a cell of young men to kill themselves and 52 London commuters. At
the heart of this tragedy is a conflict between the first and subsequent
generations of British Pakistanis – with many young people using
Islamism as a kind of liberation theology to assert their right to
choose how to live.
Before hooking up with Islamists, suppose Mohammad Sidique Khan had met
Abdul Ghaffar Khan. “Abdul who?” you might ask. Abdul. Ghaffar. Khan.
He's sometimes known as Badshah – “the King” – except that he donned no
regalia. He built an army of God that performed community service and
fought imperialism with the arsenal of non-violence.
This tall, strapping and faithful Muslim man deserves to be heralded in
his own right, but for our purposes, he is the answer to the question,
“Where is Islam's Gandhi?”
Ghaffar Khan was a 20th-century Muslim reformer. The son of a middling
landowner, he lived in the region known today as Pakistan's North West
Frontier Province, an area now teeming with the Taliban.
In the years leading up to India's independence in 1947, thousands of
his people, the Pathans, reinterpreted honour and Islam. They showed
that freedom comes from disciplining the self, not conquering the Other.
“One of his first concerns was the role of women,” observes the
biographer and peace educator Eknath Easwaran. He “encouraged them to
come out from behind the veil, as the women in his own family had done.”
Ghaffar Khan's sister often toured the Frontier with him, addressing
crowds herself as well as listening to the fiery orations of her
brother. He knew his Koran, choosing to publicize those rarely recited
passages that give women and men equal responsibilities. He established
a school for girls and published a journal, Pushtun, that questioned
When the Indian freedom struggle picked up speed, Ghaffar Khan's
alliance with Gandhi dovetailed with his countercultural Islam to ensure
that Muslim women would be central players.
He also recruited about 100,000 men to become the “Khudai Khidmatgars,”
or Servants of God: uniformed soldiers who would replace blood feuds
with peaceful means to advance home rule for India. The Servants of God
promoted Muslim-Hindu unity with moral courage.
Gandhi came to view them as such dedicated exemplars of his non-violent
vision that he prayed that the “Frontier Pathans may not make only India
free, but teach the world.”
All this, despite being vilified by fellow Muslims who pressed for a
separate homeland – Pakistan – and despite being brutalized by the
British, who perceived the Pathans as incapable of rising above their
vendettas with each other.
However mercenary the British could be, Ghaffar Khan charged, Pathan
culture displayed worse “defects.” He singled out the code of honour for
pitting family against family, clan against clan, sowing fear in every
generation for past humiliations yet to be avenged.
Even before he knew of Gandhi, the young Pathan knew his personal task:
“to educate, to enlighten, to lift up, to inspire.” Only later did the
gust of Gandhi become wind behind Ghaffar Khan's back. With the
Mahatma's ideas animating India and vindicating his own, he sensed that
the hour for collective introspection had arrived.
And it all made exquisite sense until Ghaffar Khan and Gandhi witnessed
their dreams of Muslim-Hindu unity unravel. Pakistan, a state for
Muslims, would be carved out of India, a Hindu-majority country. The
August, 1947, partition presaged yet more communal slaughter – and the
worst news of all: in January, 1948, Gandhi was killed by a Hindu
nationalist who accused him of being too pro-Muslim.
In turn, Ghaffar Khan incurred Muslim wrath for being too pro-Hindu.
Pakistan banned the Servants of God, arrested him for sedition and
incarcerated him. Over the next four decades, his life amounted to a
series of penal sentences. At the age of 95, he protested against
martial law in Pakistan, only to be rearrested. He died in January,
1988, in Peshawar, but not before announcing one last fast to stop
For me, Ghaffar Khan's aborted legacy is something of a gauntlet. More
of us will have to pick it up – and we can do that by becoming part of
his proverbial village. His life attests to the fact that behind every
agent of moral courage is another whom we don't know about yet. Gandhi's
ability to defend Muslim-Hindu harmony would have been bolstered by his
tight bond with Ghaffar Khan, who helped feed the Mahatma's moral
Likewise, Ghaffar Khan's moral courage took nourishment from a nucleus
of other individuals. There were his siblings. There were the Hindu,
Christian and Muslim leaders of Indian independence who, jailed with
him, interpreted each other's holy texts for an evolving, pluralistic
Above all, there was his father, Behram Khan, who sent his sons away for
a British-run education in Peshawar despite the mullahs' mantra that
“those who learn in schools are none but money's tools. In heaven they
will never dwell; they will surely go to hell.”
It's not as if Behram Khan invited them to go to hell. Instead, writes
Easwaran, he “was known throughout the district for a most un-Pathan-like
quality: forgiveness.” Over and over, he “chose to forgive rather than
seek revenge – a decision that must have deeply influenced the character
and career of his youngest son.”
These connections suggest that moral courage doesn't have to be the
herculean act of one person toiling in isolation. Counterintuitive as it
sounds, individuality takes a village. For the individual to leave a
legacy that a new generation can build on, a network of people needs to
We come full circle to the ringleader of the London bombings. What if
someone had told an increasingly agitated Mohammad Sidique Khan about
Abdul Ghaffar Khan? That Ghaffar Khan had battled British policy, but
did so by mobilizing the best in his fellow Muslims? That he would have
even welcomed Mohammad Sidique Khan's intercultural marriage?
Would this story have persuaded the British lad to rebuff the Islamists?
We can only know that it would have been worth the try.
|and now to understatand
the genesis of today's human fundamental freedom and rights aspect of
the story continue reading about formulation in 1920's of
(sERVANTS OF gOD)
HUMAN MIND-TOOL CREATED IN ISLAM BY r />
ABDUL GAFFAR KHAN
FROM THE GANDHIAN LIFESTYLE CONCEPT
NON-VIOLENT AND HARMONIOUS CO-EXISTENCE
RESPECTING ALL FORMS OF DIVERSITY OF HUMAN EXISTENCE
which is ever dynamic in search of human prosperity of freedom
to live to one's lifestyle choices without hurting-interfering with
lifestyle choices of fellow humans....
.....and without which the surety of
human destruction and possible annihilation doomsday scenario is
In time, Ghaffar Khan's goal came to be the formulation of a united,
independent, secular India. To achieve this end, he founded the
Khudai Khidmatgar ("Servants of God"), commonly known as the
"Red Shirts" (Surkh Posh), during the 1920s.p>
ThThe Khudai Khidmatgar was founded on a belief in the power of
Gandhi's notion of
Satyagrahaa>, a form of active
non-violence as captured in an
oath. He told its members:
"I am going to give you such
a weapon that the police and the army will not be able to stand
against it. It is the weapon of the Prophet, but you are not aware
of it. That weapon is patience and righteousness. No power on earth
can stand against it."
ThThe organization recruited over 100,000 members and became legendary
in opposing (and dying at the hands of) the British-controlled police
and army. Through strikes, political organisation and non-violent
opposition, the Khudai Khidmatgar were able to achieve some
success and came to dominate the politics of Khyber-Pakhtunkhwa. His
Khan Abdul Jabbar Khan (known as Dr. Khan Sahib), led the political
wing of the movement, and was the
Chief Minister of the province (from the late 1920s until 1947 when
his government was dismissed by
Mohammad Ali Jinnah of the
to keep on reading more about Khudai Khidmatgar.....
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