Tabla 4. Resultados de regresión logística

“DASTAR (Turban) is a sign of honour and respect and it is important for a sovereign or SARDAR. It is worn or wrapped by the elders, religious scholars or leaders. As it is seen that when a king sits on the throne he is crowned and the Ameer or leader is turbaned properly Dastar is not worn for the purpose of beauty; it is worn that this individual is on a distinguishing position capable of this seat. Now he is very honourable and respectable among others. He says that it does not mean that the person who wore the turban is capable of it; if he possesses the leadership qualities, he deserves it, otherwise not. As he said:

“(The people who) tie the turban are in thousands, But, capable of it are a few in number” 158

A person who wears a turban of honour succeeds another person and if he is capable of doing the job he is praised and if he fails to perform it well, he is laughed. So, being a Man of Turban is not an easy job, it requires many qualities, as it possesses high respect and honour.

158

Naseem, Professor Arif, Dastar Nama, (Peshawar, Pushto Academy, University of Peshawar, 2007), p,12

In Dastar Nama it is mentioned about the turban:

“The wearing of turban remained a ceremonious thing even before Islam. No person could wear a turban except a king or with his permission. Only those persons could use a turban who received it as a gift from the kings. No body could dare to wear it or tie it. Only that person could display an erected tassel or crest (Shamla) on his turban that was brave and known for his swordsmanship. In the battle of Baddar the Muslims were asked (ordered) to display the crests of their turbans and since then it has been treated as SUNNAT-E-MUAKKADAH, a firm obedience of the Holy Prophet (S.A.W) saying one prayer with turban’s crest is much better than many prayers without a crest (Shamal). Look at the affair (importance) of Dastar went so far. The Holy Prophet (S.A.W) says about the crest reports that there were three hundred and thirteen Mujahids in the battle of Badar, which took place in the year three of Hijrah. These Mujahid were the best of people. Some five thousand angels also came to help the Muslims riding on white piebald horses. The Holy Qu’ran states in this regard, “Your cherisher will help you with five thousands angels of obvious signs.” It means that they were turbaned and they let loose their crests between their shoulders. The angels adopted these signs for the companions (R.A) to follow.” 159

The Turban is of so honour and respect that the Prophet Muhammad (S. A .W) was used to wear it regularly, because he was on a high position of honour and dignity. The tradition of the Holy Prophet (S.A.W) refers that Prophet Muhammad (S. A .W) used to wear three types of turbans.

“One of these was eighteen yards lawful Shamla, the other was twelve yards long with a yard crest which was peculiarly used in battles while the third was sixteen yards long, which was only worn for the Jumma (Friday) and Eid prayers.” 160

159

Ibid-p,15

160

Dastar Nama further says that:

“It should be noted that a turban be worn in standing condition and Darood Sharif (prayer the Prophet S.A.W) be recited. A saying of the Holy Prophet S.A.W related, “That the person is not among us who imitates people other than us.” We should not follow other nations neither in Deen (religion) nor in Aayeen (legal codes) Dastar is more overwhelming importance than what I described. Its right is very difficult to be fulfilled. However a saying of the Holy Prophet S.A.W manifests that Ummat-e-Muhammadiah will have people like Abu-Bakar Al-Siddique (R.A) till the Day of Judgment. There is no doubt that this Ummah of the Prophet S.A.W shall not be void of very good people. Every age will have rulers, scholars and saints who may be quite capable to wear Dastar / Turbans. We know that the four pious caliphs proved to be capable men of Dastar. They possessed that apparent and hidden signs of saints and were entrusted the task of political affairs. Then we have the rulers and kings who had the qualities of these pious caliphs or who have them now or who may possess them in future.” 161

After the Prophet Muhammad (S.A.W) the four caliphs Hazrat Abu-Bakar Al-Siddique (R.A), Hazrat Umar Bin Al-Khattab, Hazrat Usman Bin Affan, Hazrat Ali Bin Abi Talib were the men of Dastar/ Turban. They deserved it because they have all the qualities of a good sovereign / Leader. Their lives, their styles of ruling are the samples for the people up to the end of this world. They were ideal leaders, who possessed knowledge, wisdom and courage, and who were really the caretaker of the public and the treasure. They were brave and right planners. After them Hazrat Umar Bin Abdual Aziz was a Man of Turban, then there are some names of the kings which are very bright in the history. They are sultan Sanjar Mazi in Samanies (Saljuqees), Sultan subuktagin, and Sultan Mehmood of Ghazni etc. Thus some people have passed in Hind with leaving good names. Such people will stay alive in history till the end of the world.

161

According to the tradition of the Holy Prophet (S.A.W), the pious and good kings are the shadows of Allah, which is called in Arabic “Zillullah”. If the king or Sovereign does good deeds, he is the vicegerent of Allah on this land and if he does against the Divine teachings then he is the vicegerent of satan on the earth. The king or the leader of the tribe who possesses potentiality and capability can be called the Man of Dastar or Turban.

All the companions of the Prophet were really the Men of Dastar. Khushal Khan Khattak says that only those rulers and kings will be considered the Men of Dastar who are noble. For this purpose he gives some examples and says:

“Yazeed paleed the (dirty) has also been a ruler of the Ummayyid dynasty, but was he entitled to this rank and honour? The answer should be in negative becomes only that person is worthy of Dastar who is adorned with noble qualities and possess capabilities” 162

In a Persian couplet he says:

“Kingdom means to enjoy the inner world and mental satisfaction. It does not mean to apply force and do injustice” 163

Khushal Khan Khattak was a realist person he clearly, pointed out all that was against the Islamic teaching, sovereign’s qualities, the Pushtoon’s culture, and the moral values. Whoever they are, he mentioned them by name. Whether they belong to his own tribe, or they are some other people or even if they are from his own family. As he named his son Bahram Khan, who was made a chief by the Mughal emperors because when Khushal Khan Khattak felt that their policies are against Pushtoons, he refused to obey their orders and gave up their rewards. He says to his son Bahram thus:

“Thou hast never the chieftain’s art, Bahram;

Evil is the approach, which thou hast brought upon thy Chiefship. A curse hast thou shown thyself to all thy tribe,

162

Ibid p,19

163

Yet from their ruin, thou shalt not escape.

Foolish were thy counsels when thou slewwst Tahir, Now how wilt thou avoid retribution for his death?

Thou hast opened to thy self the way for thine own destruction, Distraught has been for thy tribe by thy evil tempers.

Evil as thou art, yet still is good fortune thine;

Else, long go hadst thou, crushed to death by an Elephant, died a traitor’s death. The elder brother hast thou imprisoned, thou holdest his way

Accursed be to the e the rule which thou thus Chiefship, How full of doubts and terrors was thy treacherous heart. May thy name be erased from amongst my son!

Such is the last prayer breathed by Khush-hal Khan. 164