Multani Afghans

The term "Multani Afghan" or "Multani Pathan" specifically refers to those Pashtun clans who settled in Multan in 17th and 18th century. Otherwise, Pashtuns had settled in Multan much earlier.

When Kandahar was in the possession of Mughal emperor Shahjahan for the short period from 1638 to 1649, he had created a party of Afghans, mainly Abdalis, as his supporters. In 1649, Kandahar was recaptured by Safavid emperor Shah Abbas II, and these Afghan supporters of Shahjahan left their country and accompanied the Mughal Prince Aurangzeb, who had been deputed by his father to recover Kandahar. Aurangzeb, when ascended the throne at Delhi, settled these Abdalis at Multan. Later, many more of their tribe also joined them. They became known as Multani Afghans. One of these Abdalis was Jalal Khan Saddozai (maternal uncle of Zaman Khan, the father of Ahmad Shah Abdali), son of Aidal Khan, son of Zafran Khan, son of Malik Saddu. In 1738 the Viceroy of Lahore and Multan, appointed Nawab Zahid Khan Saddozai as nai'b Nazim of Multan. From this time the governorship of Multan remained with these Pashtuns until it was captured by Ranjit Singh.

A group of Wazir prisoners, North West Frontier, 1897

A group of Wazir prisoners, North West Frontier, 1897. From "Battles of the Nineteenth Century" by Archibald Forbes.

Pashtun tradition of being the people of Israel (Bani Israel)

The Pashtuns claim that they are descended from Malik Talut (King Saul) ; that Malik Talut had two sons, Berkia and Ermia, that the son of Berkhia was called Afghan, from whom are descended the Afghans. Their traditions are however not supported by Biblical genealogies which do not mention any such sons of Saul.  

Ghazi Muhammad Ayub Khan (1857–1914)

Wood engraving of Ghazi Mohammad Ayub Khan

He was third son of Amir Sher Ali Khan and full brother to Amir Yaqub Khan. Born in 1857 from a Mohmand mother, daughter of Saadat Khan, Chief of Lalpura.

During Second Anglo-Afghan War (after British deposed Ayub's brother Yakub Khan), Ayub Khan led an army from his governorship of Herat, and defeated a British force at Maiwand on 26 July 1880. The disastrous defeat of British arms in Asia could not go unchallenged, so Lt. General Sir Fredrick Roberts was dispatched to Kandahar with a picked mobile force of 9,987 men. The British won a decisive victory, and Ayub Khan returned to Herat.

In August 1887, Ayub Khan left his exile in Teheran and slipped into Afghanistan, but before he could lead a serious insurrection against his cousin in order to seize the throne, he encountered Afghan authorities who had learned of his presence at Ghurian, a town west of Herat, and he had to flee into the desert of that area where he suffered privations. Ayub Khan finally turned himself over to the British emissary in Mashad, Persia. He was sent to India as a state prisoner and kept in confinement for sometime. He spent the last years of his life with his family in Lahore, living off a pension fixed by the Government of India. He died on April 7, 1914 and was buried in the Durrani Graveyard, Peshawar.

Gereshk fort, Helmand

Gereshk or Grishk (گرشک) fort was located in the Grishak district of Helmand province of Afghanistan. Ancient Grishk. A new fort on the same site was built by Sardar Kohandil Khan Barakzai of Kandahar in early 19th century. The fort was heavily damaged during Anglo-Afghan wars.

Girishk was the name of the province which was carved out of the western part of Kandahar province, and was in 1963-64 renamed Helmand. It was named after Girishk, the largest town in the province which was founded some 60 years ago on the banks of Helmand River. In 1960s Girishk was abandoned and in ruins on the right bank and developed on the left bank of the river Helmand. 

In some September 2021 some Taliban started demolishing the fort with bulldozers without the permission from their higher ups and wanted to build a madrassa in its place. The fort was used by former regime as an army base and prison for Taliban, and perhaps thats why local Taliban were keen on destryoing it. When the Taliban higher ups came to know about it, they ordered it to stop the demolition. Reportedly more than half of the fort was destroyed in this incident. 1

Reference:  "Historical and Political Gazetteer of Afghanistan", Vol-2, p-91.

Grishk town ( in Helmand province), the remains of an old fort in the distance, 1931.

Grishk fort in 1959. Photos by Josphien Powell:

Video of Taliban destroying Greshak fort, via Maheed Qarar on twitter :

Miranzai valley

Camp bazaar near Kaie, Miranzai valley, 1855. By William Carpenter

Camp bazaar near Kaie, Miranzai valley, 1855. By William Carpenter

British camp in Miranzai valley, mid-19th century

Usman Khan (Shah Shuja's Wazir)

Sketch of Usman Khan (a Kamran Khel Saddozai), from London Illustrated News, dated to December 18, 1858. 

Usman Khan served as Grand Wazir of Shah Shuja in 1840-1842. He fled to Peshawar after the Anglo-Afghan war and joined the British. He fought on the side of British in Second Anglo-Sikh war (1848-1849) and was stationed at Attock. His son Muhammad Aslam Khan was the first Muslim Commandant of Khyber Rifles.

[Review] "Afghanistan: A History from 1260 to the Present", by Jonathan L. Lee

Review : Dont waste your money on this book. I found numerous glaring inaccuracies in this book some of which i am sharing here to give you an idea how much of a lousy researcher and a historian Jonathan L. Lee is ;

1- [Jonathan L. Lee writes] "While dozens of tribes call themselves ‘Afghan’, a term which nowadays is regarded as synonymous with Pushtun"

The term Afghan was always synonymous with Pashtun.


2-  [Jonathan L. Lee writes],  "In 1150 Ghazni was destroyed by the Ghurids, a Persian-speaking dynasty"

Ghurids were Tajiks but there is no evidence that they were Farsiwan i.e Persian speaking. Sultan Masud of Ghazni employed local interpreters to communicate with a Ghurid chieftain according to Tarikh-i-Bayhaqi.


3- [Jonathan L. Lee writes],"Eventually Farid al-Din Khan, of the Suri clan of the Kakar tribe"

Farid Khan Sur was not a Kakar. Sur is a branch of Lodi tribe [See Makhzan-i-Afghani]. And his original name was simply Farid Khan. "Farid-ud-duniya wa din""was the title he assumed when he ascended the throne of Delhi.


4- [Jonathan L. Lee writes], "He [Sher Shah] ruled Delhi and much of northern India for fifteen years"

He ruled Delhi only for five years.


5- [Jonathan L. Lee writes], "Humayun defeats Islam Shah Suri, son of Sher Shah, and reasserts Mughal power in Delhi."

Humayun never defeated Islam Shah.


6-  [Jonathan L. Lee writes], "From the mid-1570s onwards Pir Roshan began to claim he was the Mahdi,"

Nowhere in the Roshani literature is there a claim that the Pir-i Roshan is the mahdi. Halnama (autobiography of Pir Roshan) informs us that he did not claim to be Mahdi.

7-  [Jonathan L. Lee writes], "Ibn Battuta notes that the Afghans of the Kabul–Jalalabad region were Persian-speakers".

Ibn-i-Batuta does not talk about the language of Afghans. All he said was , "It [Kabul] is inhabited by a people from Persia whom they call the Afghans."

8-  [Jonathan L. Lee writes], "These Afghan ghulams certainly lived up to this reputation during their campaigns in India and the Ghurids rewarded their commanders with hereditary estates, or jagirs, in the plains of northern India."

There is no record of Afghans ever serving as ghulams/mamluks of Ghurid Sultans. Khaljis and Afghans were mercenaries or volunteers enrolled on the eve of campaigns. ["The Pathans" by Olaf Caroe, chapter "Mahmud and the Khaljis"]


9-  [Jonathan L. Lee writes], "In 1451 Bahlul Khan, a Khalji of the Lodhi clan"

Lodis never referred to themselves as Khaljis. Khalji was a contemporary dynasty reigning in Malwa (1436 to 1531).


10-  [Jonathan L. Lee writes], "To this end he [Babur] married the daughter of a Yusufzai khan, the most numerous and powerful tribe in the region of the Khyber Pass"

Yousafzai did not and do not inhabit Khyber Pass.


11-  [Jonathan L. Lee writes] "Khan Jahan fled to the Punjab, where he tried to raise an army from the Afghan tribes, only for his appeal to fall on deaf ears"

It was intention of Khan Jahan Lodi to go to Punjab in that uprising but he could not reach Punjab. He was intercepted and killed near Kalinjar (in Bundelkhand region of Uttar Pradesh).[See Mathir-ul-Umara for details]. And his appeal did not fall on deaf ears. Afghan tribes from Kabul to Indus responded to his call according to official Mughal histoires and rose in rebellion under the banner of Shaikh Kamaluddin Daudzai, a supporter of Khan Jahan Lodi. Read The revolt of Shaikh Kamaluddin Daudzai and Khan Jahan Lodi

Shagai Fort

Photograph of the Shagai Fort in the Khyber Pass,1920s

The Shahgai Fort, built by the British in the 1920s, is at the middle of the Khyber Pass and is the headquarters of the Khyber Rifles. It is ten miles from Jamrud.

Amir Abdur Rahman Khan (c.1840– 1901)

Abdur Rahman, Ameer of Afghanistan, 1885. From the Graphic Illustrated Weekly Magazine, 1885.

The Jahangiri Sultans of Swat were Dardic people not Tajiks

In an article published on the Friday Times a certain Akhundzada Arif Hasan, asserts that the Jahangiri Sultans who ruled Swat and surrounding areas before the arrival of Yousafzais in early 16th century, were Tajiks (Farsiwans). This an absurd claim and is made based on the loose application of the term 'Tajik' and poor understanding of the term 'Gabar'. A careful and honest study of the Jahangiri Sultans and Swati people, reveals that they were in fact Dardic people. The "cover-up conspiracy spanning centuries" is figment of Akhundzada's imagination. 

Gabaris of Swat and their connection with Gabar-kot (گبر کوٹ) of Bajaur

The pre-16th century rulers of Swat were known as Gibari or Gabari as well as Jahangiri. They were referred to as Gabari on account of them being originally from the town of Gabar or Gabar-kot in Bajaur. Hafiz Rahmat Khan in his Khulastul-Ansab (written in 1770 AD) writes: “the Gibaris are so named, because Gibari is the name of a place in Bajaur, where they had been settled" [1].H. G. Raverty (1825 –1906), a renowned historian and scholar of Pashto and Persian, also stated, "I find, in an old geographical work, and in a Persian lexicon of old and difficult words, that Gabar—گبر— with the pronunciation written, is the name of a town [shahr] in the country of Bajawr" [2]. That Gabar town was most likely the same Gabar-kot (the fort of Gabars) mentioned in Babur-nama. The name Gabr (گبر) and its variants appear at various places in Khyber Pakhtunkhwa. A region in Indus-Kohistan (populated by Dardic people) is named Gabaral (گبرال). Similarly, an area in Tank subdivision (inhabited by Baitani tribe of Pashtuns) is named Gabar (گبر), indicating that centuries ago the term Gabr was used in the general meaning of kafir/unbeliever in this region. 

Gabr (گبر) does not exclusively mean Zoroastrian

Now the term Gabr was also used for Zoroastrians in Persia and on that basis Akhundzada strongly believes that Swatis were once Zoroastrians and hence Tajiks/Iranians. However, there is not a shred of evidence to support the claim that Swat valley was hub of Zoroastrianism before Islam. The term Gabr was not exclusively used for Zoroastrians. Encyclopedia Iranica says: "Moreover, although gabr has been sometimes used to denote infidel (kāfer) by semantic extension".... [....] ..."The term has also been used by the Muslim Kurds, Turks, and some other ethnic groups in modified forms to denote various religious communities other than Zoroastrians, sometimes even in the sense of unbeliever" [3]. The only 'kafirs' that Muslims found in northern districts of KPK and in Nuristan and Laghman, were either 'Siah-posh Kafirs' (black-clad Kafirs) and Safaid-posh Kafirs (white-clad Kafirs). The latter were the Dardic people, popularly referred to as Kohistanis, and are still found in Indus-Kohistan, Upper Swat and Upper Dir. The “Lost Tajiks” of Akhundzada are none other than the Dardic-speaking people who are still found in above-mentioned districts and are not lost by any stretch of imagination. 

People of Swat valley and surroundings were largely Buddhists before Islam

The Chinese pilgrim Fa-Hsien, who visited the Swat valley around 403 A.D, mentions 500 Buddhist monasteries. After him, Sun Yan (519 AD), Hsuan-tang (630 A.D) and Wu-kung (752 A.D) would visit Swat and praise the respect in which Buddhism was held in Swat [4]. Al-Beruni alludes to Dardic and Nuristani ethno-linguistic groups of Khyber-Pakhtunkhwa and Afghanistan when he writes, "In the mountains which form the frontier of India towards the west there are tribes of Hindus, or of people near akin to them -rebellious savage races - which extend as far as the farthermost frontiers of the Hindu race" [5] The Hindus mentioned by Al-Beruni were the Indians associated with the Hindu-Shahi dynasty. The people akin to Hindus as described by Al-Beruni, were none other than the Dardic Buddhists and followers of religions like those of pre-Islamic Nuristan or Kalasha of Chitral. 

Tirahis 

Dardic people were much more widespread in present-day Khyber Pakhtunkhwa and eastern Afghanistan than today. This may come as surprise to many but even the Tirah valley was once inhabited by Dardic people. Tirahis were driven out of Tirah by Bayazid Ansari, the Pir-i-Roshan, in the sixteenth century [6]. At the present day, the chief seat of the Tirahis is in the Shinwari country in Nangarhar. The small communities of unknown origin were often styled as Tajiks by Pashtuns, so they were incorrectly reported to as Tajiks by some British authors in 19th century who did not have access to them. However linguistic evidence firmly shows that the Tirahi speak a Dardic language [7]. The author of Hayat-i-Afghani writes that Tirahis were once idol-worshipers and were forcibly converted to Islam by Sultan Shahabuddin of Ghor [8]. Like the Gibari chieftains/rulers, the Tirahi chieftains also styled themselves as sultan. Baburnama mentions Sultan Bayazid of Tirah who in 1519 attempted to convince Babur to attack the Afridis, who were camped at Bara with their flocks. [9]. After reading my article on Tirahis, Akhundzada Arif Hasan has silently dropped the claim of them being Tajiks. 

In 19th century and before, Pashtuns used the term Tajik in very loose sense and also used it for their Dardic neighbors (including Chitralis and Pashayis). So, the use of term Tajik for Swatis or Tirahis in Raverty's "Notes on Afghanistan" should not mislead some into thinking that they were Tajiks in the meaning of Farsiwan. The same British author use the term Tajik for Chitralis. 

The language spoken by Jahangiri Sultans of Swat

According to Tawarikh-i-Hafiz Rahmat Khani, the Gibari rulers of Swat spoke Gibari language, and their subjects spoke Yadri (یادری) language. Gibari was a distinct language which is mentioned by Babur as one of languages spoken in Kabulistan. It is most likely the same Gawri language which is spoken in Upper Dir and in Upper Swat ("B" is often interchangeable with "w" in languages of our regions). As far as Yadri is considered, Joseph Theodore Arlinghaus states that it is a Dardic language (without citing any source) [10]. 

Now Akhundzada misinformed his readers by dishonestly removing "y" (ی) from Yadri, turning it into Dari, and ran amok with it, saying that people of Swat were Farsiwans. Peasants of Swat speaking the courtly Persian? If common peasants of Swat spoke Dari i.e., courtly Persian in 16th century, then why on earth it is non-existent in Swat-Kohistan which was also under rule of Jahangiri Sultans and which Pashtuns did not conquer? A little application of common-sense dictates that if people of Upper Swat are still Dardic, then the people of Lower Swat were also most likely Dardic before the conquest of the region by Yousafzais۔ 

Not all the Swatis were Dardic non-Pashtuns

Any one from Swat was referred to as Swati; they were not homogenous people. Some of them were in fact of Pashtun descent. They were comprised of three major tribes: Gibari, Mutravi and Mumiali. According to Tarikh-i-Afghana of Khwaja Malezai, written in around 1623 AD, the Mitravi section of Swatis reckoned themselves to be descended from Yousafzais in the days when Malik Ahmad invaded Swat, and contended that they were separated from parent tribe of Yousafzais in ancient times when the latter lived in the environs of Kandahar [11]. To this day, many Swatis (the former inhabitants of Swat who moved to east of the river Indus) assert their connection with the Yousafzai tribe. 

Gibaris claimed descent from Alexander the Macedonian, not Cyrus

Abu Fazal, the courtier of Mughal emperor Akbar informs us that Jahangiri sultans of Swat claimed to be descended from a daughter of Sultan Sikander-i-Zulqarnain. In Akbarnama he writes, "in this land (Swat and Bajaur) there was a tribe that had the title of 'sultani' and claimed to be descended from a daughter of Sultan Sikander-i-Zulqarnain. The Yousafzai for some time zealously served them and then became ungrateful and took possession of the choice lands" [12]. Sikandar is Alexander of Macedon. Some modern writers in 20th century began to opine that Sikandar also refers to Cyrus the Great of Persia; however, there is no historical evidence in which Cyrus the Great is referred to as Sikandar. As Alexandar the Great was depicted with two horns in ancient Greek depictions of Alexandra, so Muslim chroniclers attached the name Zulqarnian (meaning 'he of the two horns') to Sikandar i.e., Alexandar. Interestingly, Akhund Darweza (1549 –1638), who was a descendant of Jahangiri sultans from his mother’s side, claims that Sikandar-i-Zulqarnain was a Yousafzai [13]. He was spiritual guide of Yousafzais and the aforementioned claim probably stems from his relationship with Yousafzais. The rulers of Badakhshan also asserted that they were descendants of Alexander the Great. 

British authors read an 18th century translation of Akabrnama, and on the basis of that passage about Jahangiri sultans in it, they speculated that it was talking about the 'Kafirs' of Kafiristan (Nuristan) and assumed that they must be of Greek descent on account them being of fair complexion and hair. That British mistake still lingers on, and people still attribute Greek descent to Kalasha on the basis of those 19th century British sources. 

Gibaris and Babur

Due to lack of knowledge about Gibaris, many modern historians incorrectly assume that the large number of people which Babur put to sword at Bajaur in 1519, were Afghans or Pashtuns. They were actually Gibari Dardic people. Babur attacked the afore-mentioned Gibar fort of Bajaur and conquered it on the 7th of January 1519. Its independent ruler, Sultan Haider Ali Gibari, committed suicide. The entire male Gibari population, numbering 3,000, including their 'sultans' (chieftains), were cruelly put to sword by the Mughals, and a pillar of their heads was erected. Their women and children were taken as slaves. [14]

Bajaur is now largely inhabited by the Tarklanri tribes of Pashtuns but the names of some sites are reminders of the former inhabitants of Swat. A spring in Bajaur, a popular tourist spot, is named Gabar-chena (گبر چینه). 

References:

1- "History of Afghans' by B.Dorn", Vol-II, p-131
2- "Tabakat-i-Nasiri', English translation by H.G.Raverty", p-1043
3- GABR – Encyclopaedia Iranica (iranicaonline.org)
4-"Hudu al Alam', translated by Minorsky and Bosworth, p-92
5- Al-Beruni's India, Sachau Dr. Edward's translation, Vol-1, page-208]
6- " The transformation of Afghan tribal society", Joseph Theodore Arlinghaus, pp.302-303
7- "Notes on Tirahi" by Georg Morgenstierne
8- Hayat-i-Afghani, p-470
9- "Baburnama", English translation by A.S.Beveridge, p-411
10- " The transformation of Afghan tribal society", Joseph Theodore Arlinghaus, pp.302-303
11- Tawarikh-i-Hafiz Rahmat Khan, Urdu translation by Roshan Khan, p-122
12- Akbarnama, English translation by H.Beveridge, Vol-III, p-716
13- Tazkiratul-Abrar wa ashrar, p-113
14- Baburnama", English translation by A.S.Beveridge, p-411

Gabar Chena (a spring) in Bajaur district

Manglawar, State of Swat, December 1937. Caption: "View of peasant wading Swat river downstream from distant fort with four towers in the Swat valley." Photo by Margaret Bourke-White.

The Chumla Valley, Buner, 1863. Watercolour by John Miller Adye. Source

Swati tribesmen (Yousafzais), 1890 (c). From 'The tribes on our frontier' series of photos by Bourne & Shepherd.

Afghans and Afghanistan in 1879-1880 (Illustrations for the London Illustrated News)

Amir Yakub Khan, 30th May 1879. The Illustrated London News, October 4., 1879, William Simpson: Sketches at a review at Gundamuck

Waziristan in 1919 (Photographs by Randolph Beezant Holmes)

Wazir tribesmen

Waziri tribesmen

Mas'ud tribesmen

Mahsud tribesmen

Indian Army picquet at Rogha Kot, Waziristan

A group of Mahsud tribesmen

A group of Mahsuds

Afghan caravan types", Waziristan.

Exit of the Shahur Tangi, South Waziristan

Kandahar in 1879-1880 (watercolours by Lieut. J. F. Irwin)

A native of Candahar, 1879 (c). National Army Museum

Peshawar in 1930

The Museum, Peshawar, NWFP, 1930

Minar-i-Chakri

Minar-i Chakri , 10 miles south east of Kabul. From "The Defence of Jellalabad" by Major Gen. Sir R. H. Sale / drawn on stone by W. L. Walton, 1842.

The Buddhist monument Minari-i-Chakari, dating to the Second century A.D., was hit by a rocket and tumbled to the ground in March 1998.

Restoration efforts had been made in 1923 and again in 1974-76. Minar-i Chakri was used as target practice by a Soviet tank corps in 1983 and the column's shaft and capital were heavily damaged by the Tank shelling.

Minar-i Chakri, 1879 (c).

Column of Minár Chakri. sketch by Charles Masson, etched Sept. 1836

The account of two 19th century paintings

In October 1879 Major-General Frederick Roberts found an Afghan painting in Amir Sher Ali's palace in Kabul showing a mounted Afghan sardar riding alongside a running British solider and a dog. This painting was made by an Afghan artist and was painted around the time of the First Afghan War (1838-1842) for an unknown Afghan patron. According to Farrukh Husain (the author of "Afghanistan in the age of empires") the Firangi redcoat was a captured soldier literally reduced to slavery. But my question is why a slave has a gun and is wearing a military uniform? In my opinion the painting was simply demonstrating and symbolizing the victory and superiority of Afghans over Firangi invaders. The Afghan sardar is noticeably drawn larger than the Firangi and the latter is running on ground like some retainer, to convey the lordliness of the Afghan and lowliness of the Angraiz. 

The painting greatly offended and disturbed Frederick Roberts. In his pettiness, he ordered two of his officers to paint a new version with the British and Afghan roles reversed, with an officer of the 9th (Queen's Royal) Lancers riding alongside an Afghan who is running on the ground like a servant.

Both of the paintings are placed in National Army Museum, London.

Source

Source

Jan Fishan Khan (ancestor of Nasiruddin Shah, the Bollywood actor)

Sketch of  Syud Mahomed Khan or Jan Fishan Khan of Paghman,  by James Aktkinson ,c.1840

Sayyid Muhammad Shah, the ancestor of Nasiruddin Shah (actor), was from Afghanistan. He collaborated with British invaders during First Anglo-Afghan War (1839-42). He accompanied the defeated British army to India. 

Mrs.Colin Mackenzie (whose husband fought in the First Anglo-Afghan War), describes Sayyid Muhammad Shah (titled Jan Fishan Khan) as the staunch friend of the British invaders. Two of his sons died fighting against Wazir Akbar Khan.

Sayyid Muhammad Shah made himself of use to British even in India. During 1857 war of independence, he raised a lashkar of his dependents, followers and relatives, and went to help the British against Indians. As a reward for his services, he received the title of Nawab from the British.

Muhammad Akbar Khan ( 1816–1845)

Portrait of Akbar Khan. The Illustrated London News, 1842

The rise and fall of the Abdali state of Herat in early 18th century

The Abdali historical tradition relates that due to numerous feuds between the various Abdali lineages around Kandahar, a tribal jirga in 1589 A.D decided that the entire tribe should have one malik as had been the case when the tribe dwelt in Kasi Ghar (Suleiman mountains). They selected Malik Saddu because he demonstrated qualities of leadership. Malik Saddu (born in 1558 A.D) was the ancestor of the ‘Sadduzai tribe’ of Afghans, and Ahmad Shah Abdali. He has been wrongly called Sardar Khan or Asadullah or Sadullah by some historians. His real name was ‘Saddu’ [1]. When Safavids obtained possession of Kandahar, Saddu received the honorific title of "Mir-i-Afghan" and the grant of the Safa town from Shah Abbas the Great of Persia (1571-1629) [2]. Saddu was succeeded by his eldest son Khwaja Khizr Khan but he had no interest in worldly affairs, therefore, after three months, he abdicated in favour of his younger brother Maudud Khan. The descendants of Khwaja Khizr are called Khizr Khel. Ahmad Shah Abdali was direct descendant of Khwaja Khizr [3]. See the genealogy of Khizr Khel (clan of Ahmad Shah Abdali) here.

In 1707 A.D the Abdalis were expelled from Kandahar by Gurgin Khan (Safavid viceroy of Kandahar). They migrated to Shorawak (see the location on the map here) and subsequently to Bakwa in Farah [4]. In the latter part of 1712 A.D (15th of Ramadan 1124 Hijri) Asadullah Khan, a descendant of Saddu, took Herat during the absence of his father, at Multan. His father Abdullah Khan returned from Multan, enthroned himself as 'Shah', took up his residence at Herat and the whole Abdali tribe moved thither. He proclaimed Herat an independent state [5]. Abdalis took possession of Herat, Ghurian, Kuhsan, Bala-Murghab, and Badghis and Obah, and installed their own governors [6]. Abdullah Khan Saddozai and his son, Asadullah, defeated at least four Persian armies sent against them [7].

In 1718 A.D (1130 Hijri) Abdalis joined with the Uzbeks to attack Persian Khurasan [8]. In 1719 A.D (1131 Hijri) Asadullah Khan Sadduzai, acting as governor of Farah on behalf of his father, moved against Mir Mahmud Hotak (son of Mirwais Hotak) to regain Kandahar but was defeated and slain. Mahmud Hotak sent the head of Asadullah Khan Sadduzai to Sultan Hussain, the Safavid emperor of Persia with a feigned profession of submission and obedience. He then said that he had taken the field against Asadullah out of the loyalty to Persian throne. Impressed, the Safavid Shah heaped honors on Mahmud Hotak [9]. In the meantime, the Jirga of Abdali tribe deemed Asadullah's father Abdullah unfit to lead them because he was too old and distraught by his son's death. They elected Zaman Khan (father of Ahmad Shah Abdali) as leader of the Abdalis [10]. Abdullah Khan Sadduzai was thrown into prison, and was there, it is alleged, poisoned or otherwise done to death by Zaman Khan [11]. The murder of Abdullah Khan by Zaman Khan started a cycle of revenge and a series of internal disputes among Abdalis which lasted for several years.

In 1720 Persians made another attempt to retake Herat but were defeated by Abdalis under the leadership of Zaman Khan. Zaman Khan died a natural death after ruling his clan for two years and five months [12]. Among the few attested documentary sources of Zaman Khan’s rule in Herat is a decree he issued in Shaʿban 1131/June-July 1719. The decree declares that Zaman Khan dispatched a certain Yaḥya Khan, the Head of the Diwan (diwan beg), at the head of an Abdali contingent to punish a certain Qasim Baluch who, it is claimed, had been harassing the population and especially the peasantry of the towns of Ṭabas and Qaʾin in southern Khurasan. The decree also requests that the local inhabitants cooperate with the Abdali force. [13]

When the disaffection had started in Herat, Zaman Khan had sent his wife Zarkuna Alkozai to Multan to his maternal uncle Jalal Khan considering Multan as a safe place. Zaman Khan's mother was already staying with her brother Jalal Khan in Multan. Zarghuna gave birth to Ahmad Shah Abdali in Jalal Khan's house in the Kiri Shah Hussain Khan in 1722 (1134 Hijri) [14]. Zarghuna Alakozai is buried in village of Kohak, west of Kandahar.

The elders of Abdali tribe now summoned from his retreat in Shorawak, another son of the late Abdullah Khan, named Muhammad Khan, and made him ruler over themselves [15]. In 1722 Mahmud Hotak conquered Isfahan, encouraged by that Muhammad Khan Abdali attacked Persian Khurasan and besieged Mashhad for four months during the winter of 1722-23, but failed to take it [16]. When the unsuccessful Muhammad Khan Abdali returned to Herat, he was deposed and Zulfiqar Khan (elder brother of Ahmad Shah Abdali) was recalled from Shorawak and made their chief by the Abdalis [17].In 1725-1726, Rahman, a son of the murdered Abdullah Khan Sadduzai, attacked Zulfiqar Khan to exact revenge. The Abdali elders intervened and decided to expel both factions from Herat city. Zulfiqar Khan was exiled to the district of Bakharz (see the location on map here), and Rahman to Farah. Allahyar Khan, a son of late Abdullah, was invited from Multan and was elected as new chief of the tribe [18].The peaceful rule of Allahyar Khan Abdali was disturbed by Abdul Ghani Alkozai (maternal uncle of Ahmad Shah Abdali). He instigated and supported Zulfiqar Khan to revolt against Allahyar Khan and the civil war continued for about six months . The Ulus Abdali again expelled both Allahyar and Zulfiqar : the former to Maruchak and the latter this time to Farah [19].

In November 1726 Nadir Khan Afshar (later Nadir Shah of Persia) captured Mashad. In August 1727 he departed Mashhad to undertake a series of campaigns against Qain, Khwaf and Sangan in Persian Khurasan. In October 1727 he met an Abdali army, 7,000 to 8,000 strong, sent by Allahyar Khan and Zulfiqar Khan to aid the inhabitants of Sangan (see the location on map here). After four days of fighting, however, Abdali army was retreated towards Herat. Nadir Khan, feeling the need of caution because of inexperience of his troops and formidability of Abdalis, refrained from pursuit and returned to Mashhad. [20]

In the June 1729 (Shawwal 1141 A.H.) Nadir Khan Afshar again took the field against the Abdalis who had been encroaching on the territory they had lost. Nadir Shah could not conquer Herat but he was satisfied with the nominal submission of Allahyar Khan Abdali. In June 1730 Zulfiqar Khan wrested Herat from Allahyar and advanced towards Mashhad (held by Ibrahim Khan Afshar, brother of Nadir Shah) and besieged it. Ibrahim Khan Afshar led his troops out of the city around the beginning of August to attack the Abdalis, and was soundly beaten. He shut himself in the city till Nadir Shah himself came to the rescue. On hearing the news of Nadir Khan Afshar coming to help his brother, Zulfiqar Khan Abdali went back to Herat. Now it was turn of Nadir Shah Afshar. The latter marched towards Herat in March 1731 (1143 H). On hearing the news, Zulfiqar Khan Abdali request Shah Hussain Hotak of Kandahar for help. The celebrated Ghilzai general Saidal Khan Nasar was dispatched to Herat from Kandahar with a strong army of 3,000 to help Zulfiqar Khan against Nadir Shah. Zulfiqar Khan, even with the help of Saidal Khan, could not repulse the attack of Nadir Shah who was assisted by Allahyar Khan Abdali. One night Saidal Khan Nasar fled to Kandahar which greatly demoralized the defenders. Now Nadir Shah forced Zulfiqar Khan to hand over Herat to Allahyar Khan. Zulfiqar Khan along with his younger brothers Ali Mardan Khan and Ahmad Khan (future Ahmad Shah Durrani) left Herat for Farah. When he reached Farah, he found Saidal Khan there. Saidal Khan took Zulfiqar Khan and his younger brothers to Kandahar with an assurance to get help from Shah Hussain Hotak. But on their arrival at Kandahar, Shah Hussain Hotak treacherously imprisoned them. [21]

Within a few months Allahyar Khan Abdali renounced his allegiance to Nadir Shah and raised the flag of independence. Herat was again besieged by Nadir Shah. On 27th February 1732, after Nadir promised to spare the lives and not to destroy the city, the fortress gates were opened. Allahyar Khan was exiled with his adherents to Multan. Nadir then transferred some 60,000 members of the Abdali tribe to Mashad, Nishapur, and Damghan of Persian Khurasan [22]. Nadir treated the vanquished Abdalis with marked clemency, since he realized their martial qualities and was determined to win them over by generous treatment to serve in his army [23].

Portrait of Ahmad Shah Abdali. Lahore Museum. Source

Tomb of Zarghuna Alkozai. Via Nafees Ur Rehman

Afghan Mujahideen praying at the grave of Ahmad Shah Abdali's mother Zarghuna ana. Via Nafees Ur Rehman

Glossary

Afshar :       A tribe of Turks dwelling in Khurasan

Hotak :        A clan of Ghilzai Afghans

Jirga:           A council

Malik :        A chief or headman

Nasar:         A clan of Ghilzai Afghans

Safavids:   They originated from a mystical order appeared among Turkish speaking people of west of the Caspian Sea, at Ardabil, and ruled Persia from 1501 to 1722.

Suleiman mountains: A mountain mass in central Pakistan

Ulus:         A clannish commonwealth.



References


1- “Multans under the Afghans”, by Muhammad Ashiq Durrani, p-11
2- “The Geographical Magazine” , Volume 4 , p-290 (1877)
3- “Multan Under the Afgh̲ans, 1752-1818” , p-12
4- “The Kingdom of Afghanistan ; a historical sketch”, by G.P.Tate, p-42
5- “The Geographical Magazine” , Volume 4 , p-290 (1877)
6- “The Kingdom of Afghanistan: A Historical Sketch”, p-43
7- "Afghanistan" by Louis Dupree, p-324
8- "History of the Mongols From the 9th to the 19th Century", by Henry Hoyle Howorth, p-762
9- "The Fall of the Safavi Dynasty and the Afghan Occupation of Persia", L.Lockhart, p-100
10-“The Kingdom of Afghanistan: A Historical Sketch”, G.P.Tate, p-44
11- "Ahmad Shah Durrani: Father of modern Afghanistan" by Ganda Singh, p-10
12- “The Kingdom of Afghanistan: A Historical Sketch”, G.P.Tate, p-44
Shah, Durr-i Durran", Sajjad Netaji, p-253
13- "The pearl of pearls : The Abdali-Durrani confederacy and its transformation under Ahmad Shah Dur-i-Durran", by Sajjad Nejatie, p-253
14- “Multans under the Afghans”, by Muhammad Ashiq Durrani, p-20
15- “The Kingdom of Afghanistan: A Historical Sketch”, G.P.Tate, p-44
16- “Multans under the Afghans”, by Muhammad Ashiq Durrani, p-21
17- "Ahmad Shah Durrani: Father of modern Afghanistan" by Ganda Singh, p-10
18- "“The Kingdom of Afghanistan: A Historical Sketch”, G.P.Tate, p-55
19- Ibid, p-55
20- "Nadir Shah", L.Lockhart, p-29
21- “Multans under the Afghans”, by Muhammad Ashiq Durrani, pp.22-23
22- http://www.iranicaonline.org/articles/allahyar-khan-abdali-a-chieftain-of-the-important-afghan-tribe-of-the-abdali-later-known-as-the-dorrani
23- Hist Afghanistan V 1 & 2, Volume 1 By Percy Sykes , p-333