Impacto económico de la tecnología

Freedom has a close relation with Khudi (self-respect) as without freedom true individualism cannot be produced. Dr. Allama Muhammad Iqbal considered freedom essential for the education of true individuals and without education; the concept of their self-respect cannot be developed. He believes that:

“Life can not unfold all its possibilities, nor can the individual develop his latent powers, except in an atmosphere of freedom.” 124

It was a matter of honour that kept him busy in the battlefield for a long time. He did not have any other cause for which he left life and threw aside the Mughals’ rewards. It was just a matter of freedom; honour and dignity which he did not want to give up. As a result, his tribe and his own sons turned against him. Dr. Khadija Begum Feroziuddin linked his verse with politics by quoting:

“Of course in the field of politics, his over-zealous spirit of patriotism and the sacrifices he had made caused equanimity to desert him and his intolerance, at times, reached the boundary of unfairness. But even in this, one is afraid of hastiness in judging Khushhal, whom the consuming love of humanity, nation and tribe had forced into a life of poverty. It had made him “scorn danger and live

123

Abdussamad, Khan Mir, Khushal and Iqba, (Peshawar, Azeem Publishing house, 1982), P, 189

124

Saiyidain,K.G, Iqbal’s Educational: Philosophy, (Lahore, Sh.Muhammad Ashraf Publishers, 1996), p, 24

laborious days” and had led him to forego comfort, home and all that was dear in it, to be able to render devoted and selfless service to the cause of freedom and amelioration of the Afghans. He felt it was his duty to make a stand for the Afghans’ honour, and he performed it even when it meant hardship, suffering and alienation of the dear ones. He declares:

“Neither for friends, nor for strangers, I stand for honour alone and to defend it am I at war with my sons and sires 125

Khushal Khan Khattak was fighting against Mughal emperor Aurangzeb Aalamgeer only for the cause of freedom and for the honour of Afghans. In this respect, he was imprisoned in the fort of Rathanbur on the basis the backbiting by some of his bad wishers; one of them was the governor of Kabul, Muhabat Khan. Before this imprisonment Khushal Khan Khattak was one of the favourite people for Mughals. But when he was imprisoned, he became hostile toward them because his services for Mughals had brought no fruit for him. He was very angry at them. He decided even in the prison that after getting release from the jail he would not do any service for them. He does not want to sell his ego and Khudi and would give up all of their rewards. So, he expressed his decision in the following words:

“After release from the prison, this is the decision of Khushals’ that he would either face toward kaba or wage war with Mughals”. 126

Khushal Khan Khattak did not want to do any service at the cost of his honour. He hated such employment that killed one’s Khudi (self-respect). He had long time experience of working in the Mughal army; he was a very sensitive person and that is why he observed the scenario very keenly and recorded each and every moment of his life. In the following couplets he states:

“May their employment go in hell, When I am very low to them,

125

Feroziuddin Begum, Dr. Miss Khadija, Life and Works of the illustrious Khushal Khan Khattak, (Peshawar, Pushto Academy, University of Peshawar, 2007),p, 243,244

126

When there is a matter of my honour and dignity Then I don’t care the benefit or loss of billions” 127

He considered their employment like fire as he said it in this couplet:

“You would say it was not Mansab, but red hot fire, Life under the Mughals was a burning fire

In their company my colour was like black charcoal, Yet the Mughal’s Mansab was forced upon me”128

Once he threw all the benefits, wealth and gold to those who hankered after it. He did not want to get all these things again by joining their employment. It was quite clear that Mughals wanted him to come back, thus he could get more benefits from them but he did not do this because, he told it clearly, that was a matter of honour how he could join those who are thirsty of Patthans’ blood. He expressed it in the following couplet thus:

“Full well I know that if I go over to the Mughals I would be better off than ever before” 129

Khushal Khan Ktattak does not consider a slave / servant alive. To him, he is dead, if he cannot do something according to his own desire and will. This couplet explains this theme:

“Servant is not alive; his state is like dead,

(He) has no Will, works according to his master’s Will, When he gets an order from his master,

He obeys it half-heartedly, though it will be very difficult for him to obey” 130

This he proved when he was set free from the prison after two and a half years. He came out with a totally changed mind. He threw away all the rewards of Mughals, and started a campaign for freedom against them and to unite the Pushtoons for the cause and to reconstruct their thoughts for their Free Will. Then the history saw him in the shape of a hero who was earlier a servant and an employee of the Mughals. Now, when Khushal Khan Ktattak had no Mansab

127

Kamel, Dost Muhammad, Khushal Khan Khattak, (N.W.F.P, Idara-e-Isha’at Peshawar,1951), p, 150,

128

Feroziuddin Begum, Dr. Miss Khadija, Life and Works of the illustrious Khushal Khan Khattak, (Peshawar, Pushto Academy, University of Peshawar, 2007),P,p, 237, 238

129

Ibid

130

(designation) from the Mughal emperors, he felt himself very light and happy. He expressed this in the following words.

“I am so happy in resigning from the Mughal’s service As a prisoner gets releases from the jail,

This is a strange faith of mine That never be of another Afghan” 131

Khushal Khan Khattak was a supporter of freedom; he gave it great importance because without freedom no nation of the world can preserve its dignity and honour. This is freedom that makes individuals self-possessive, honourable and dignified. That is why he appreciates freedom thus:

“Freedom lies in a simple white dress

I am free of the tension of Zarbuft and Mailak (silky and costly clothes) 132 He again says:

I was a Malik (Chief), when I wore the Mansab clothes (Employment) of Mughals Now; I am a Malak (angel), when I have no Mansab (Employment) of Mughals.” 133

He says further about freedom:

“Now, grass built huts are so dear to me,

I had rather be seated there than in palaces of stones.”134