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Both have been separated for centuries and compares to historical complications, the struggle, soul and sacrifice of Maulana Khanzib of Bajur, recently during his struggle for his courage, reminds me of Jhuk’s Sufi Shah Anatullah – whose story I was in my history of the first time.
About three hundred years ago, Shah Anit stood as an amazing exception among the mystical mystical mystical mystical, choosing resistance to the master, based on his spirituality in the suffering of the people and led to the rebellion of the poor farmers against the poor farmers.
Like Shah, a prominent religious scholar, Khanzib, selected progressive non -violent politics for collective freedom and distinguished himself from conservative clergy. As a leading personality at the Omi National Party, he bravely succeeded because of the ownership of people’s land and its resources, and seeing the basis of freedom of dignity.
Shah Anit had a view of justice for equality, which started on his own land with a collective farming, united the poor for collective ownership and eventually organized them against the ground elite. Khanzib followed a nationalist ideology and led unarmed resistance against both structural and overtime violence against his people. What united the Sufi and Maulana was their love for the people who expressed their sacrifice and sacrifice.
Central centuries have failed to change the tradition of sacrifice to those who come to power. Both Shah and Khanzib were martyred during their struggle.
I first contacted Maulana Khunzib’s family in the years after 9/11. I was searching for unofficial and non -governmental accounts of what was happening in the Federally Administered Tribal Areas. Between the growing silence and the distortion, I found his older brother, Sheikh Jahanjada Bajurai, one of the a handful of brave people, some are ready to share accurate information with Pashto magazines and radio broadcasts on how terrorism and counter -terrorism have led to more than two casualties in a region.
Since the hidden truths surfaced – how life, livelihoods and lands were brutally tortured and how the natural wealth of the region is being targeted for non -examination – Maulana Khanzib emerged as a bold voice of resistance. As a vibrant religious figure, as a public scholar, he was fearlessly challenged the extremist interpretations of Islam.
In this context, Maulana Khanzib’s scholarship and activity gained deep historical importance. During the colonial period, many prominent religious figures such as Maulana Fazil Mahmood Mukafi, Maulana Shakirullah, Maulana Muhammad Israel, Maulana Ghulam Qadir, Maulana Ghulam Habib, Maulana Ghum and Maulana were accompanied by Allah in Allah and Allah in Maulana. Mandatgers. But the Afghan war in the 1980s renovated Madrasa’s land and changed the role of priests in Pakhtunnah altogether. With the large -scale financing of the US -led capitalist block, the Madrasa network was flown to provide both theoretical covers and recruits for war in Afghanistan. The so -called war against terrorism further complicated the scene.
His tireless efforts were unprecedented and extraordinarily sufficient for peace and sovereignty of resources from mosques to Hijra, seminar halls from campus, and from Georgas to Jergas. He has left the legacy of enlightenment.
Seeing his people bleeding, Maulana Khanzib strongly condemned the silence and apathy of religious leaders. He cursed and embarrassed those who tried to justify, perform or ignore bloodshed. He tried to represent ‘religious’ militancy.
From mosques to Hijra to Hijra, seminar halls to Jergas to Georgas were unprecedented and extraordinarily sufficient for peace and sovereignty of resources in various social and political places. He has left the legacy of enlightenment. His most sold book, Shatamana Pashtunwa (Pashtunawa from Resources) offered a nationalist critic in support of the facts on the exploitation of natural resources in the Pashtun region.
When news of the proposed mines and minerals Act, 2025, broke out, Khanzib mobilized the public to raise awareness against efforts to overcome the 18th Amendment.
He was one of the main organizers of the recent peace marches. He was killed in a day -long light during a march for such a march.
The march proceeded three days after his martyrdom. I also joined it so that a passionate colleague: a dream of a lasting peace could be respected. Thousands of people expressed their anger. Some of them blamed the state for the suffering of Pashtun people. There was also a young nephew of Khanzib in the crowd. With tears in his eyes, he said, “Look, how can a person worthy of two anes kill a billions of billions? ” ‘
The condolence meeting with his three sons was heartbreaking. When we saw each other’s eyes, their tears flow faster than their words. Even in his grief, he was a clear look at the role of the state in the circumstances of his father’s murder. His older brothers, Sheikh Jahanjan and Sheikh Gul Raja, spoke with the silent dignity of the loss that they saw not just personally, but also national.
Gul Raja told the march participants that Khanzib had received a threatening phone call, which he warned of whether he would leave the National Party or leave the region. He refused the advice, and accepted the acquaintances of those who prevalent their people and principles beyond their lives.
Khanzib’s tragic departure has deprived the poor Pashtuns of a brave voice. He was a organic leader. Young people and students have really lost an enlightened patron, which is the most important place in many of the study circles. The ANP has lost another place of violence that has long been upsetting its ranks. Bajur, which is already brutally, stands orphans. I have lost the most helpless companion in my joint struggle.
During this visit, Bajaur felt like the most unsafe place in Pashtunka. Until the end of Syria, traveling, along with the main highway, was considered unintentionally. Terrorism organizations were in full public ideology.
The testimony of Maulana Khunzib is not just a loss – this is also a warning.
The author is a political activist, a cultural critic and a Pashto poet. Follow this on X: Khanzamankakar.
