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According to the BBC Monitoring Service, the minister of information and culture, Dr Sayd Makhdum Rahin, has visited the current reconstruction work on the Babor Garden on July 26, 2002. During the visit, he recalled that the Babor's Garden is one of the pleasantest places for the people of Kabul, and said that the garden contains the mausoleum of Babor Shah and Queen Qamar, as well as other monuments. Unfortunately, these have been damaged by the passage of time, carelessness and continuous wars. Dr Rahin said that the Agha Khan institution, the friendly country of Germany and some American organizations have taken an interest and begun large-scale activities to reconstruct Babor's Garden.

New Bridges to provide vital food access:

The press-report highlighted in Islamabad on July 25, 2002 that the construction of five new bridges by the Aga Khan Foundation between the remote northeastern Afghan province of Badakhshan and the southeastern Badakhshoni Khui province in Tajikistan, will help improve the food situation in extremely vulnerable areas, aid workers told IRIN on Thursday. Both provinces are very mountainous, difficult to reach and are geographically isolated in economic terms.

White Death endures in Central Asia:

On July 20, 2002 a report released that : “Locals say an intervention by the Aga Khan, leader of the Ismaili community, helped halt the downward spiral. The billionaire, who has been channelling aid to the region since the fall of the Soviet Union, made his help dependent on the halt of drug cultivation and trafficking. "And we know for a fact now that none of our farmers grow poppy," said Mirza Jahani, chief executive officer of the Aga Khan Foundation in Tajikistan. "We are involved in every community and we know what is going on." In exchange for turning their back on the lucrative drug trade, the Aga Khan promised to increase the number of development projects in the area and started sending humanitarian help to the Afghan communities settled across the Panj River. Within a few years, the level of drug consumption and trafficking plunged dramatically in Khorog and its surrounding areas.”
Humanitarian Aid to Afghanistan:

Another report of July 4, 2002 reveals that the third stage of the action by the international humanitarian coalition (IHC) to give food aid to Northern Afghanistan is being postponed until the autumn. The chief engineer of the Badakhshonnakliyet (the main freight company) joint-stock company, Kudrat Davlyatenov, told a Vecherniy Bishkek correspondent this, quoting the organizers of the operation. He said that the drivers of the Osh [Kyrgyzstan] and Mountainous Badakhshon [Autonomous Region] (Tajikistan) transport enterprises that are involved in the delivery of humanitarian aid have been sent off on unpaid leave

The Finanicial Times (May 31, 2002) reported : “...Many hope that by returning Afghanistan to its multi-cultural roots, they may build a bulwark against the return of Islamic extremism. "Having a living culture in a country is a way to support cultural pluralism rather than sectarianism," said Stefano Bianca of the Aga Khan Trust for Culture, which pledged $5m.”

It was further reported on April 30, 2002 that the Imam will help revitalize Kabul area. Aga Khan Cultural Services (Afghanistan), a newly established affiliate of the Aga Khan Trust for Culture (AKTC), will lead the revitalisation of a significant but currently degraded urban area in central Kabul around the historic Timur Shah Mausoleum.
The Interfax News Agency, Moscow reported on April 30, 2002 that the Russian President Vladimir Putin and [spiritual] leader of the Shiite Muslim [Ismaili] community Prince Karim Aga Khan IV discussed peace settlement in Afghanistan.

On April 3, 2002, the Humanitarian organizations continue to provide aid in clearing up the aftermath of the earthquake in the Afghan town of Nahrin. The delivery of aid to the region is being complicated by the difficult accessibility of the regions, mines, poor sanitary conditions and changeable weather. After a meeting with the local authorities in Nahrin, which took place on 29 March, FOCUS Humanitarian Assistance, an affiliate of the Aga Khan Development Network, is also implementing an emergency programme to resolve the problems of drinking water and sanitation.

On March 23, 2003, the Imam and Mr. Hamid Karzai, Chairman of the Interim Authority of the Government of Afghanistan today signed an Agreement of Cooperation for Development that establishes an operating framework for the Aga Khan Development Network (AKDN) in Afghanistan. The Agreement, the first of its kind signed by the Interim Authority, enables the Network to move from the provision of humanitarian assistance to the establishment of long-term development programmes similar to those that have been successfully implemented in India, Pakistan, Tajikistan and other countries in Asia and Africa. In view of the importance of the Loya Jirga Commission's mandate in helping to create a future representative government for Afghanistan, the Aga Khan also announced a grant of US$2 million to enable the Commission to complete its work.

The Afghan girls went back to school for the first time in five years on Saturday, March 23, 2002, elated and emotional at the end of the draconian ban on female education imposed by the now ousted Taliban regime. Interim Afghan leader Hamid Karzai and the UN's special envoy for Afghanistan Lakhdar Brahimi led a ceremony to celebrate the start of the new school year at the capital's Amani High School. Some 500 officials and pupils attended the ceremony, including Interior Minister Yunus Qanooni, Foreign Minister Abdullah Abdullah, the Agha Khan and UNICEF chief executive Carol

The Tajik news agency Asia-Plus - Dushanbe, Tajikistan (March 15, 2002) reported: The construction of a bridge across the river Panj to Afghanistan has been started in the Tem microdistrict in Khorugh [in Tajikistan's eastern Mountainous Badakhshon Autonomous Region, MBAR]. The head of road building department No 8, Usmon Yormamadov, told Asia-Plus that the construction project had been submitted by the Rahkinkraft [transliterated] production association. The project costs 385,000 dollars, which have been allocated by the AgaKhan foundation's MSDSP [the Mountain Societies Development and Support Programme]. The bridge will be 135 metres long, 3.5 metres wide and have a load-bearing capacity of 25 tonnes.

On March 12, 2002, the daily English Dawn from Karachi writes: "Prince Karim Aga Khan has said he was considering to open a micro finance bank, and take part in other welfare activities in Afghanistan to help alleviate poverty from that country. Speaking at the inaugural ceremony of first Micro Finance Bank, set up by the Aga Khan foundation in Pakistan, he said here on Monday that a similar bank would be established in Afghanistan owing to growing poverty and other economic problems being faced by the Afghan government.

It is learnt from the report on January 21, 2002 - Tokyo, Japan: His Highness the Aga Khan, Imam (spiritual leader) of the Shia Ismaili Muslims today announced, at the International Conference on Reconstruction Assistance to Afghanistan, a multiyear commitment of US$75 million by the Aga Khan Development Network (AKDN) to help re-build Afghanistan

LBC INTERVIEW

Aga Khan: I think that unfortunately, the civilised world has not been able to change the social, ethical, human norms that the Taliban movement tried to impose on Afghanistan. And here I want to be clear: everyone who tried to change this, Muslim and non-Muslim, they all failed. We cannot say that it is a unilateral failure of a Muslim World or of a Christian World. It is the civilised world, as I understand, which did not succeed in changing that situation. Today, one has to ask this question: "What do we wish for Afghanistan?" One has to ask what this conflict situation will bear. And that is where I have engaged myself, and I engage myself everyday, to try to contribute to the visualisation of a pacified, pluralist, modern and stable Afghanistan and where the original demographics, the demography preceding the conflict, can be re-established. And there are four million refugees that have to be repatriated. So if you want, the problem that I ponder is that the military situation is there, but the most important point is how do we rebuild Afghanistan? If we had to go through that tragedy, and come to that situation where the Afghan population are presently, what can we wish? What can we pray for, for this population? And that is where I think, if you want, that the Ummah can come to a consensus and should contribute to that visualisation.

Un Imam des Shiites Ismaeliens appelle a empecher la famine en Afghanistan

October 31, 2001 - LE MONDE - Selon Karim Agha Khan, imam des chiites ismaéliens, "il faut d'abord empêcher que des gens meurent de faim en Afghanistan, puis reconstruire une société civile".

On October 31, 2001 - PARIS - Reuters News Agency - Story Filed: The Aga Khan, spiritual leader of the Shia Ismaili Muslim community, said in a French newspaper interview on Wednesday that the United Nations should steer the reconstruction of a pluralist civil society in Afghanistan.

AFGHANISTAN'S BIGGEST PROBLEM - POVERTY - CAN BE SOLVED

October 16, 2001 - WASHINGTON (The Christian Science Monitor via COMTEX). "Can mountain poverty really be alleviated? Or is economic and social development under such onerous conditions a quixotic dream? A 20-year project in Pakistan's northern Karakorum Mountains adjoining Afghanistan provides living proof that sustainable development is possible, even under the most daunting physical circumstances. There, the Aga Khan Development Network has worked at the most local level to enable people to feed themselves, set up their own small businesses, establish communal institutions, and build schools. What was once a hotbed of drug trafficking and conflict is now a peaceful and developing region. " Writes Frederick Starr of the Christian Science Monitor.

SUPPORTING INNOVATION IN AFGHANISTAN - THE EXPERIENCE OF THE AKDN

2002, September: Synergos.org. The fall of the Taliban in Afghanistan opened up myriad opportunities to redevelop the social and physical infrastructure of this devastated country. A major player in its rehabilitation is the Aga Khan Development Network, an entity so large, multifaceted and influential that in some countries it has its own embassy and diplomatic status. Its mission is straightforward: "To develop and promote creative solutions to problems that impede social development, primarily in Asia and East Africa." Headquartered in Gouvieux, France, and comprising a set of specialized developmental agencies, the AKDN has branches and independent affiliates in 12 countries.

AKDN is headed byPrince Karim Aga Khan, one of the world's most prominent philanthropists. In 1956, when he was just 20, he became the leader of the 15 million Shia Imami Ismaili Muslims who live in 25 countries in East Africa and Central and South Asia.

In 1986, Dr. Najib, who was a Pushtun ethnic, replaced Babrak Karmal. The Ismailis working in the government, notably in the Secret Service Department, called as KHAD, held high positions, but were dismissed. Most of them had gone to India and Russia, and finally settled in Canada.

Dr. Najib resigned after the peace negotiation of UN, and it led the transfer of power to a coalition of Islamic parties in 1992. It was followed by a civil war in Kabul, resulting an influx of the Ismailis of different provinces to pour down in Pakistan.

The Ismailis in northern parts of Afghanistan originally are concentrated in Baghalan province along in Kayan valley, the districts of Doshi including Kilagai, Neikpai, Shoturjangal, Charbagh and Pulikhumri town having 3500 families, in Samangan province including mountainous villages of Pasaband having 800 families, in Kundoz province and Khanabad district having 500 families, Mazar-i Sharif having 300 families, etc. have migrated towards Central Asia and Pakistan.

During two and a half centuries of its existence since 1747, Afghanistan has experienced two large-scale mass migrations, both resulting from violent campaigns of massacre conducted by ruling regimes. During the first period of migration, hundreds of thousands of Afghanistan inhabitants sought refuge in neighbouring countries. These migrants, or refugees from the period of Abdur Rahman’s reign (1880-1901) were composed of all ethnic groups within Afghanistan.

Incessant tribal fighting couped with the instability of the Kabul regime and the obstructionism tendency of the theologian class resulted another mass migration in 1978 and 1992. The whole country is still in the grips of a bloody factional tribal war ever since the downfall of its communist President Najibullah in 1992, and the influx of the immigrants is continued. The greater part of Afghanistan is under control of the Taliban; a guerilla group emerged in 1994. As for the Ismailis of Afghanistan, it must be admitted beyond doubt that it was a greatest mass migration throughout the Ismaili history.

It is worthwhile to mention that the illiterate jamats of Afghanistan were quite unknown with the real picture. When they settled outside Afghanistan, they learnt the factual position from different sources.

The Ismailis of Afghanistan have unabated love for the Imam rooted with unwavering faith. The Afghan Ismailis adjusted themselves in the Ismaili society out of Afghanistan and oriented in their traditions prevalent in the Ismaili world. They are regular in their religious practices and give adequate education to their children, keeping religious and secular dimensions in equal balance. When they will return to their homeland, it appears that they will take away the religious practices, which they followed outside Afghanistan, and introduce in their Jamatkhanas. Their practices and institutions will most probably influence the other regions of Central Asia.

Soon after the migration, the Afghan Jamat breathed a sigh of relief. The Afghan Jamat learnt that the Imam of the Age is an absolute authority. It is an awareness gleaned in their thoughts due to coming into the contacts of non-Afghan Jamat. The force of vehement fear and persecution hovering upon them seems to have melted away gradually in their minds. They maintain that the Imam guides his followers through a network of appointed leaders of the Imamate Institution. The only real remedy of the situation lies in the education and in imparting genuine Ismaili values. They are being oriented in the countries and take adequate benefits in pluralism.

On this juncture, we deem it necessary to throw some lights on the non-Afghan Jamat, who served and helped the Afghan Ismailis in accordance with the guidance of the Imam as an act of religious service. It is a great mishap for one who migrates from one to another country without assistance and cooperation. The pitiable condition almost disappeared when they came into the new contacts and a ray of hope gleaned in their future.

FOCUS Humanitarian Assistance (FOCUS) is an international group of agencies established to compliment and facilitate the provision of emergency humanitarian assistance in specific regions of Africa and Asia. FOCUS is an affiliate of the Aga Khan Development Network (AKDN). The units of FOCUS are incorporated in Canada (1994), Europe (1996), United States (1996) and Pakistan (1998). Each unit has a Board of Directors and Managements. The FOCUS International Coordinating Committee coordinates their activities on global level. Over last five years, FOCUS has progressively refined its capability to mobilize local manpower and other resources to permit prompt needs assessments and distribution of emergency relief supplies to the Afghan refugees. Their service includes provision of food, primary health care, education and assistance in moving from refugee camps to permanent housing.

Warm and well-deserved tribute must be paid to the leaders, institutions and workers, who, despite language problems came forward in the field with all resources and helped their Afghan Ismaili brethren in their daily foods, clothes, lodging, health, education, jobs, etc. Indeed, every front came into action, recalling the tremendous role the Ansars (helpers) played in Medina in the time of our Holy Prophet. They have exhibited true spirit of fidais of the past, which shall ever remain remembered. This is an incredible service, rather a true notion of jihad (holy war) ordained in Islamic teachings.

During his last visit to Pakistan in October 2000, Mawlana Hazar Imam said: "It is my conviction that, when peace returns as, Inshallah, it will, one day, to Afghanistan, there will be many years needed to rebuild society, to rebuild the economy of Afghanistan, and the process to rebuild society, and to rebuild the economy of Afghanistan, will require educated men and women."

Kayan is a valley in Soshi districts of Baghalan province, situated in northern Afghanistan, having 27000 sq. km Ismaili fiefdom. The forefathers of these Sayeds mostly resided in this valley, making them known as the Kayani Sayeds. Nothing is known about their origin except that Sayed Nadir Khan writes in Tarikh-i Gharib (Bombay, 1938) that his forefather, Shah Salih came from Iran to Herat and Kandahar. He then proceeded towards Hazarajat and settled at last in the province of Baghalan. Granted that this tradition is genuine, it means that it was most probably the period of Imam Gharib Mirza (d. 1496).

When these Sayeds settled in Afghanistan, the Safavids had captured whole Iran in 1500 A.D. and proclaimed Shiism as state religion. This despotic and bigoted dynasty ordered the merciless slaughter of the Sunnis and Sufis in Iran. Most of them migrated towards Afghanistan. It is however not confirmed whether these Sayeds belonged to these oppressed people or they are really Sayeds from among the Shia Ismailis. They never collected religious dues in Afghanistan nor imposed their headships on religious ground during the early period of their settlement. There was a minor group of Hindu residing in Kabul, who professed Ismailism secretly. They however practiced taqiya and hid themselves in the mantles of the Hindus. The local Ismailis in Afghanistan were the only people to know their faith and link with the Imam. The Afghan Ismailis collected the tithe and delivered to them, who remitted it to the Imam in Iran. According to the narration of Sayed Nadir Khan, "About 120 years ago, our forefathers were under Bairam Diyal and his fathers and they were the Hindus living in Kabul. Their descendants also are in Kabul and our ancestors delivered their oblations to them in Kabul."

The Sayeds of Kayan served the Afghan jamats as local rulers for a long period. The first among them was Sayed Abdul Hadi, who in his advanced age had made a trip of Mahallat from Kabul. Imam Hasan Ali Shah appointed him as the mukhi of Central and Northern parts of Afghanistan. He was the first mukhi in Afghanistan, who administered the offices of dai and khalifa. His son Shah Hussain succeeded him.

Nothing is known about the early life of Shah Hussain or his services as a mukhi. Sayed Nadir Khan is also silent in his Tarikh-i Gharib on the subject. He was however the first among the Afghan jamat to see Imam Hasan Ali Shah at Kandahar in 1842. He died in 1854 and left behind seven sons, two of them were appointed as the mukhi, viz. Sayed Jafar Khan and Sayed Gawhar Khan.

The next who followed was Sayed Jafar Khan, who served as a mukhi for 40 years. He was very influential during the regime of Sher Ali Khan. The tradition has it that once Imam Hasan Ali Shah sent four Arabian horses as a gift to Sher Ali Khan through Sayed Jafar Khan and Mirza Ahmed. Sher Ali Khan kept the horses in Kataghan for breeding. The people of Kataghan still remember the race of the horses as Barnaj and Barata. He died in 1894 and his younger brother, Sayed Gawhar Khan succeeded him.

The tradition has it that Gawhar Khan was appointed by Imam Aga Ali Shah (d. 1885), which seems incorrect, as the death of Sayed Jafar Khan took place in 1894, or nine years after the death of Imam Aga Ali Shah. His followers delivered him the tithe in Kulab, Bukhara. The tenure of his office lasted for four to five years, and died in 1898. His son, Fridun Khan, succeeded him.

Sayed Faridun Khan (1875-1908) executed the office of the mukhi for 10 years and died at the age of 33 years in 1908 at Kulab. He had no male issue. He is noted to have composed some poems and painted few pictures. His younger brother, Sayed Timor Khan, succeeded him.

Sayed Timor Khan was born in 1900 in Kulab, Bukhara. He was about 24 years old during the death of his brother. It was the period of Habibullah Khan (1901-1919), the son of Abdur Rahman (d. 1901) when Sayed Timor Khan succeeded. He presented a petition to the ruler that he could not live in exile, therefore, the amir allowed him to return to his homeland. He however settled with his relatives in Kabul, where his followers flocked and delivered tithe. He was however marked by the government and was exiled to Kandahar, where he remained for two years. Habibullah Khan was killed in 1919 and was succeeded by his son, Amanullah (1919-1929), who issued orders that all the exiled people of his father and grandfather could freely return to their homeland, and also issued a decree of delivery of the properties that had been seized from them. Sayed Timor Khan returned to his native place, Kayan and appointed his younger brother, Sayed Nadir Khan as a mediator between himself and the government for the protection of his dynasty and followers.

In his advanced age, Sayed Timor Khan came in Kabul, and was displeased with his brother and returned to Kayan, where he died in 1924. He had not nominated his successor from among his three sons, Shuja Khan, Hasan Khan and Manuchehr Khan. He had some poetical talents. His Diwan lithographed in Bombay in 1932 by his friends.
Sayed Nadir Khan (1900-1971) had a wide and intensive struggle against his brother’s son, Shuja Khan, who claimed that he was a true heir of his father. Mohammad Hasan from Torkman Hazarajat and some other people from northern areas also supported him. With his spies he had planted in all directions, Sayed Nadir Khan easily inflicted a defeat to Shuja Khan and became an absolute leader of the Ismailis.

General Muhammad Nadir Shah (1929-1933) had also captured Kabul and proclaimed as a king of Afghanistan. Sayed Nadir Khan seized an opportunity and declared his loyalty to General Muhammad Nadir Shah. Sayed Nadir Khan was on very intimate terms with the ruling government of General Mohammad Nadir Shah and his son Mohammad Zahir Shah (1929-1973) and also other ruling classes. His elder son, Sayed Nasir Naderi, secured seats during the two parliamentary elections. He was also elected in the parliament in 1969 as a deputy of parliament. In order to boost his influence, he married to the daughter of a Looy Khan, a very influential Sunni Pushtun chief.

The Ismailis of Shibar, Iraq and Kalu districts, Bamiyan province, Siasang, Behsud and Quli Khish districts, Wardak province and Torkman and Shikhali districts, Parwan province, also called Hazarajat have confined themselves to agriculture and animal husbandry. They were the poorest jamat in the central part of Afghanistan and wandered in search of bread and butter. Since 1946, they gradually drifted towards the city until the end of 1980 and almost 90 percent of them settled in Kabul, while the Ismailis of the northern areas remained in their old nests unmoved. The significant benefit of the emigrants was the education, which they gave to their children.

After enjoying his authority for over 50 years, Sayed Nadir Khan died at the age of 71 years in 1971, and was buried in Kayan. His son Sayed Nasir Naderi assumed his father’s authority.

Sayed Nasir Naderi said to have visited Paris at the end of 1971, and gained an audience of the Imam in presence of Chhotu Lakhani. It was decided to appoint him as an agent of the Imam for two years.

ISMAILIS IN AFGHANISTAN

The Ismailis in Afghanistan except Badakhshan almost 90 percent belong to the ethnic of Hazara community and 2 percent to the Tajik ethnic. The Ismailis in Badakhshan entirely belong to Tajik ethnic. Hazarajat is however mainly Ismailis.

ISMAILIS IN BADAKHSHAN

Badakhshan is an old coinage of modern Afghanistan. The name Badakhshan first appeared in Chinese writings of 7th century, before which Hephthalites, Turks and Arabs dominated the area successively. The Timurids took over it in the 15th century. In 1584, the Uzbegs conquered Badakhshan, which came to be dominated by local Uzbeg mirs until 1882, when Murad Beg of Kunduz overran it. In 1857, it became tributary to Kabul and its autonomy ended in 1881. The British-Russian accord of 1895 delineated the Panj River as a part of the Russo-Afghan border, separating the Afghan-Badakhshan from Russian Badakhshan in Pamirs. The Afghan-Badakhshan is a northwest province of Afghanistan. It occupies an area of 18300 sq. miles with its capital at Faizabad. The winter in the region is severe, the mountains being impassable from snow early in December, and the rivers generally frozen.

Soon after the Russian Revolution of 1917, the Pamir region became the Gorno-Badakhshan (Autonomous Region), the part of the former Tajik S.S.R., now in modern Tajikistan. In sum, the region of Badakhshan is divided into two parts, Tajikistan occupies one and another is situated in Afghanistan. Mawlana Hazar Imam launched his first visit in Tajikistan for ten days on May 22, 1995, and reached Khorog, the provincial capital of Gorno-Badakhshan with Imamali Sharipovich Rahmonov, the President of Tajikistan on May 24, 1995.

The majority of the people in Badakhshan are the Tajiks. Different views are advanced on the origin of the Tajik. The word Tajik (Russian Tadzhik) is said to have derived from the Arabian tribe, called Taiy, the original form was Tazik or Tezik, which came to be used simply for the Arabs in Central Asia. Later on, it was used for the Persian subjects of the Arabs. According to the popular belief, the Tajiks are originally the Iranians, with mixture of Mongoloid and Turkish blood.

It has been estimated without official record that there are over 200,000 Ismailis in Badakhshan, Afghanistan. Formerly, they deposited the religious dues to the mukhis of Kayan. Later on, they selected their own mukhis indifferent villages, i.e., one mukhi for each 20 families.

ISMAILIS IN HAZARAJAT

The word Hazara is supposed to be the Persian equivalent of the Mongol word ming or mingan, meaning a thousand. The Mongol divided their troops into the groups of ten (dah), hundred (sad) and thousand (hazar). It is generally held that the Hazaras are the mixed descendants of the Turko-Mongoli war settlers, who built and settled in army bases in central Afghanistan. They are not the descendants of Turks and Mongol or Monghols only; rather they represent a mixture of these and other races, such as Tajik, Afghans, etc.

The oldest documented name of Hazarajat is Barbaristan, whose inhabitants are known as the Hazaras. They mostly inhabit the central mountainous part of Afghanistan, and one of the coldest areas with winter lasting six months and mountaintops covered with snow from October to May. Nevertheless, it has some of the greenest land providing excellent grazing ground.

The map of Afghanistan no longer includes an area actually called the Hazarajat, so that an accurate description and demarcation of it in today’s geography of Afghanistan is somewhat difficult. But the Hazarajat is generally considered to cover the three central provinces of Afghanistan: Bamiyan, Orozgan and Ghur, and parts of Herat, Farah Kandahar, Ghazni, Parwan, Baghlan, Balkh and Badghis.

Hazarajat, which lies mostly to the west and northwest of Kabul, included Ghazni, Qallat-i Ghalzayi, and areas of Balkh, Andarab and the border region of Herat. The north-eastern most boundary of Hazarajat lay at a Pass situated 20 km south of Mazar-i Sharif, continued southwards along the river of Dar Gaz past the forests of Boyna Qara, and onwards to Aq Kaprak, Qarah Kashan and Dandan Shikan Passes, where it joined the Shorkhab and Siah Khak. From there is stretched eastwards Hajar and Lurak villages, passing the Ghorband river and joining the Doab; then south again towards the Qotandar Pass and the village of Zay Mooni, where it turned westwards towards Sia Khar, and onwards Jalriz, Surkh Sang, Jau Qol and Gardan-i Divar-i Nia villages. And finally, in a southeasterly direction past the village of Nanagai Shanba, Surkh Sang, Sar-i Khavat, Bal Qara, Shamulto and Bonan Passes reaching the village of Allah-o Akbar. From there it stretched 26 km west of Ghazni along the foot of the mountains running along the Ghazni-i Kandahar Road, to the proximity of Kandahar.

The southern boundary of the Hazarajat began at Maidan, passing Qalla-i Asiah and Moqor and continuing along the Nakhorb River to Shah-i Mashhad. Then westwards through Badan Mazar, Band-i Kotal-i Tahiry, Morghabi, Charmistan, Mian Joy, Ay Kalan, Tan-i Morgh, ChaKalu, Lokorma, Band-i Zarb, Bagram and Paya Koh, passing the village of Ziarat-i Haji and continuing along the mountain ranges on the way down to Tagab Khor, through a Pass in the proximity of Zard Bed, where it turned northwards.

On the west the boundary began at Band Barmah, near Sia Lur village, stretching westwards past Tulok, Mah Go, Polaristan, Sia Lak, Qalla, Tekman Koh, Shahinak, Janoor, Chil Chava villages up to point 20 km short of Bala Morghab, then through Band-i Turkistan Pass and along to the village of Bookan.

In the north, the Hazarajat included Qalla-i Wali, Char Shinia, Qalla-i Nau Dara, Tukal, Dahan Dara and Bol Chiragh, turning up northwesterly through Kawolian and Dor Day villages and up to a point 20 km south of Sari Pol, and along to the neighbourhood of Khaja Qoroom, Bal Qorom and Tanga-i Koh.

The Hazaras are mostly the Shiah Muslims in the majority, and inhabit the heartland of Afghanistan, surrounded by strict Sunnite tendency. They speak Persian with their own particular account known as the Hazaragi dialect. Their ethnic origins are yet uncertain, despite their obvious Turko-Mongolian features. Due to their geo-political location inside Afghanistan, they were able to live virtually autonomously until 1890, after which they were ruthlessly subjugated.

Any discussion of the population of the Hazaras must confront some major problems. The population of Afghanistan itself has not as yet been ascertained as no accurate population census has been carried out. It is however estimated to be 4-5 million, but the Hazaras maintain their figure between 6-7 million.

The Ismaili mission in Afghanistan is almost blanketed in mist. How and when the Ismaili mission (dawa) penetrated Afghanistan is in mystery and under the shadow of much ambiguity. The accessible sources can very little explore the spread of Ismailis dawa and also the names and brief biographies of the missionaries or dais. There is no local narrative in writing except the verbal informations, which usually came down from generation to generation. The reason of this ambiguous and darkness have many aspects: The hostile surroundings in the locations of the Ismailis, the unbearable attitude of the ruling powers and local chief tribes, the fanatic and prejudice approaches of ulema class, etc. The ulema all the times branded the Ismailis as heretics and issued savage judgment against them. The Ismailis were tortured and put to death as an act of Islamic service. It caused the Ismailis not to produce scholars or writers in Afghanistan for many centuries. Besides, there were immense difficulties on the field of communication with the Imam of the age, also the scattered dispersion and above all their absolute minority were the main reasons. Most of them had to settle in the mountainous villages of central parts and remote places of northern areas. The hovering fear of persecution forced them to maintain complete secrecy of their faith and assumed taqiya (dissimulation) during last five centuries.

During the pre-Fatimid period, the Samanids of Samarkand and Bukhara had penetrated their power in the territories of Afghanistan. The Ismaili mission was brisk in Khorasan between 903 and 913. Nasr bin Ahmad (d. 914) was an ardent Ismaili ruler in the Samanid dynasty, but there is no any sound indication whether the Ismailis entered in Afghanistan by the Ismailis dais in his period. It is however possible that the dais working under Hatim ar-Razi (874-934), An-Nasafi (d. 942) or Abu Yaqub as-Sijistani (883-996), etc. had visited the villages of Afghanistan. It is worthwhile to write that the Abbasids took notice of the rapid conversion of the Ismailis in Khorasan, notably the Samanid ruler, Nasr bin Ahmad, who insinuated his son, Nuh bin Nasr (942-954) to take field against the Ismailis. Nuh bin Nasr dethroned his father and conducted a barbarous and merciless massacre of the Ismailis in 942. This event is known in the Ismaili history as al-mainat al-uzama (great calamity) in Khorasan and Transoxania. An-Nasafi and his chief associates were also executed in the wild operations at Bukhara in 943, and as such, Nasir Khusraw (1003-1088) called him Khwaja-i Shahid and Shaikh al-Shahid. It may be safely surmized that most of the surviving Ismailis were impelled to quit Bukhara and Samarkand and took refuge in the northern regions of Afghanistan.

Before proceeding with the thread of our narration, we must refer one important historical factor. Imam Muizz (d. 975) had sent Jaylam bin Shayban in Multan, where the latter founded a Fatimid vassal state in Multan in 960. In the meantime, Alaptagin (d. 963) founded the Ghaznavid Empire in Afghanistan. The sixth ruler, Mahmud (998-1030) seized Ghazna and made it his capital. In 1001, Mahmud debauched from the snow-clad hills along the northwestern frontier of India, marched through Khybar Pass and swooped down upon India. In short, he invaded India no fewer than 12 times between 1001 and 1030. When he was returning from his expedition to Bhatinda in 1005, he invaded Multan in 1006. In 1010, he once again spurred his horses towards Multan and launched a terrible massacre of the Ismailis. Abul Fatah Dawood, the then Ismaili ruler of Multan was taken prisoner. He was imprisoned in the fort of Ghurak, about 50 miles northwest of Kandahar, where he died in 1015. So came an end of the Fatimid rule in Multan. The Ismailis who escaped from slaughter, fled to Mansurah below Multan. The Ismaili influence reverberated in Mansurah, and their foothold can be judged from the report that the last Habbarid ruler of Mansurah, Amaduddin Khafif espoused Ismailism. Mansurah emerged next as an Ismaili state after Multan soon to be wiped out by the sworn enemy of Ismailism. This time Mahmud poured down his mighty force towards Mansurah and destroyed its rule in 1025.

The bloody operations of Mahmud of Ghazna must have affected the morale of the Ismailis of Kabul and Kandahar between 1006 and 1025, most possibly had forced them to profess taqiya. The mission work most possibly had been also passive.

The Ismaili power once again emerged in Multan by the descendant of Abul Fateh Dawood. In 1176, Shihabuddin Ghori (d. 1206) in his bid to revive Mahmud’s hostile tradition, had captured Multan. The small Ismaili state could not withstand the onslaught of the mighty military machine of the Ghorids.

During the period of Imam Mustansir billah, Nasir Khusraw (d. 1088) was designated as a hujjat of Khorasan and Badakhshan. He came from Khorasan and launched mass conversion in Central Asia. According to Encyclopaedia of Islam (London, 1913, 1: 553), "In the 5th (11th) century, the doctrine of the Ismailites was brought to Badakhshan by the poet Nasir-i-Khusraw, and disseminated there with success." When public pressure against him escalated, he found refuge in Yamghan, in the court of Ali bin al-Asad, an intellectual Ismaili prince in the mountainous region of Badakhshan. Thus Yamghan became synonymous with prison, where he died.

The reduction of Alamut rule in Iran by Halagu Khan in 1256 have had a tremendous impact upon the Iranian Ismailis, impairing their morale to great extent. It demolished and annihilated the progressive civilization and culture of the Ismailis. They were absolutely disorganized and disoriented. Those who had escaped the main brunt of the Mongol onslaughts had taken harbour in other regions, notably Kohrasan and Afghanistan. The Ismailis who were origins of Badakhshan were relatively not accessible to the Mongol sword during the turbulent period, and continued to develop a distinctive tradition of their own. Aziz Nasafi was a celebrated Sufi master in Central Asia, whom the Ismailis of Badakhshan considered as an Ismaili scholar. Nothing is known about his religious activities. He immigrated to Iran, where he died in 1262. His Sufic treatise, Zubat al-Haqaiq is still famous in Badakhshan.

It should be noted that the Ismailis scattered on mountains and villages of Afghanistan almost were unknown about the reduction of Alamut rule, because their communication through vakils and dais had collapsed for over 150 years.
In Gilgit sub-region, the Trakhan was a leading dynasty of local rulers. In the period of Torra Khan (1310-1335), his cousin Raja Rais Khan left Gilgit and took refuge in Badakhshan in the house of an Ismaili dai, Taj Mughal (d. 1325). Raja Rais Khan was received with great pomp, who embraced Ismailism. He also married to the daughter of Taj Mughal. Raja Rais Khan persuaded Taj Mughal to invade Gilgit with his followers. Taj Mughal conquered Chitral and subdued Yasin, Koh Khizr and Punial Gilgit, ruled by Torra Khan, who also accepted Ismailism. Taj Mughal launched pervasive mission and said to have dominated on the north greater part of Turkistan, on the west the whole area including the city of Herat, and on the southeast right upto the border of Chitral.

Pir Shams (d. 1356) arrived in India from Daylam. He visited Badakhshan and brought many followers of Momin Shahi sect within the Ismaili fold. After visiting Gilgit and Tibet, he returned to Ghazna, where he deputed a local converted prince towards Badakhshan on a mission work.

Sayed Suhrab Wali Badakhshani was hailed from Herat and passed his life in Badakhshan and Kabul as a local missionary. In his writing, he mentions the date 1452, which suggests that he lived in the period of Imam Muhammad bin Islam Shah (d. 1463), Imam Mustansir billah II (d. 1475) and Imam Abdus Salam (d. 1493). It appears from his Nur-nama that he most probably was influenced with the teachings of the dais of Pir Shams in Badakhshan to some extent. He however continued to impart the teachings of Nasir Khusraw. He was followed by his son Sayed Umar Yamghani, whose descendants and followers continued Ismaili mission around Badakhshan and in the central part of Afghanistan.

Imam Mustansir billah II is also related to have deputed a certain Baba Shahidi in Herat, who came with Abdur Rahman Jami and taught the religious education to the local people.

Scanning safely the meagre chains of traditions, it emanates that the credit to launch mass conversion in the villages of Hazarajat goes to a certain Pir Murad and his two brothers, who were formerly aggressive to the Ismailis. He was an origin of Behsud professing the faith of the Ithna Asharis. It is said that he was greatly touched with the esoteric practice and embraced Ismailism. He converted his two brothers, Mohammad Murad and Bahi Murad, and learnt much about Ismaili tariqah. He is said to have travelled in Iran to behold the Imam. The tradition has it that he launched his mission in Central Afghanistan and brought a concourse of the people of Siasang and other parts of Hazarajat to the Ismaili fold. He died and buried in Behsud. Pir Murad was succeeded by by his son, Akhund Kalb-i Ali, who mostly propagated in Behsud. His younger brother, Akhund Asghar is reported to have lanuched the mission widely for 12 years. Akhund Zargan Ali, the son of Akhund Kalb-i Ali spread the mission in Quli Khish, Shikali, etc. He was followed by his son, Akhund Sarwar Ali, who in turn, succeeded by Akhund Shafi (d. 1947). Later on, his son Abdul Ali (d. 1986) joined the Naderi group.

It appears that the Ismaili mission was organized for the first time after the reduction of Alamut in Anjudan in the time of Imam Gharib Mirza (d. 1496). According to the new system, the Imam was followed by a single hujjat, known as hujjat-i azam, who generally resided at headquarters. He administered the framework of the mission and served as an assistant of the Imam. Next, there was a single category of dai at large, being selected from among the educated class. The dais remained in close contact of the headquarters. The next lower rank was mu’allim (teacher), who was the head of the mission activities in a specific region. He was appointed by the hujjat. He was however assisted by ma’dhun-i akbar (the senior licentiate), who was empowered to make conversion at his disposal and judgement. Another assistant of the mu’allim was called ma’dhum-i asghar (junior licentiate), who could discharge his work upon the instruction of mu’allim. In Afghanistan, the ma’dhun-i akbar gradually became known as pir and ma’dhun-i asghar was known as khalifa. Sometimes, one person held the office of pir and khalifa. In sum, the new system mostly was operative in Iran, Afghanistan and other regions of Central Asia. The tradition of vakil however was retained, who collected tithe in different villages. On the contrary, the Ismailis recognized three categories of people in the world. Firstly, the opponents of the Imam (ahl-i tadad). Secondly, the ordinary followers of the Imam (ahl-i tarattub), also known as ahl-i haq, who were also divided into the strong (qawiyan), comprised of the dais, mu’allims and ma’dhums and the weak (da’ifan). Thirdly, the followers of union (ahl-i wahda), also called as the high elite (akhas-i khas)

Muhammad Shah (d. 1404), the son of Mumin Shah (d. 1338), the son of Imam Shamsuddin Muhammad (d. 1310) was an eminent saint (sadat) in Khwand and acquired few powers in the locality of Daylam. He was succeeded by his son, Raziuddin I (d. 1429), who in turn was succeeded by his son, Muhammad Tahir Shah (d. 1462). His son Raziuddin II (d. 1509) had gone to Badakhshan from Sistan in 1508 for mission purpose. He is reported to have established his rule over a large part of Badakhshan with the help of the Ismailis in the time of certain Taymurid amir, called Mirza Khan (d. 1520). Raziuddin II was killed in the local tribal fighting in 1509. Mirza Khan then executed many Ismailis in Badakhshan, forcing them to migrate in the present territories of Afghanistan.

Muhammd Reza bin Sultan Hussain Ghuriyan Herati, or better known, as Khayr Khwah Herati was an origin of Herat at the end of 15th century. His father Sultan Hussain was a native of Ghriyan in Afghanistan, where he served as Imam’s vakil. He was also a head of the Ismaili affairs in the region of Herat and other cities in northern Afghanistan, even the borders of China and India.

Once the Imam summoned him in Iran through a messenger, Nur Mahmud, he started his journey along with Khwaja Kassim Kohistani, but was killed by brigands in Khorasan. His son Khayr Khwah, who was then 19 years old, was taken in his father’s place despite the objection of few elders of the jamat. He visited Anjudan and saw the Imam. He had been given training of Ismaili mission and was sent to Mashhad for learning Arabic. Finally, he was appointed a chief dai in place of his father in Afghanistan. He died most possibly after 1553.

Imam Khalilullah Ali I (d. 1585) seem to have organized a best system of his contacts with the Ismailis of many places, including Afghanistan. He is said to have employed a certain Zayn al-Abidin bin Hussain bin Khushnam Angawani (d. 1554), who knew many languages. He had been assigned to write letters, bearing official seal of the Imam, for the jamats.

It suggests that the Ismaili faith and their influences were fully spread out in Afghanistan during 16th century. There is no any indication of the Ismaili mission for a century after the period of Khayr Khwah Herati due to the vortex of politics and persecutions.

In upper Oxus, Mir Shah Amir Beg of Shagnan was a powerful ruler in Central Asia. He had left behind an inscription at Khorog, dating 1779 or 1780. His son, Shah Wanji Khan had exiled the fire-worshippers from Shagnan, and extended his influence in Badakhshan and Chitral. His son Kubad Khan is said to have violently harassed the local Ismailis. He was however overthrown by his brother, Yusuf Ali Shah in 1814. In his time, the Ismaili dais worked actively in Afghanistan and its surrounding lands.

Sayed Karamali Shah hailed from Iran and lived in Mahallat. He mostly remained in the company of Mirza Muhammad Bakir, the brother of Imam Abul Hasan Shah (d. 1792), who taught him the esoteric aspects of Islam. Sayed Karamali Shah was deputed in Badakhshan and Chitral, where he launched pervasive mission and died in Yasin.

Sayed Shah Ardabil was also a famous missionary in Badakhshan. He is reputed to have converted Mir Saleem Khan II, the ruler of Trakhan dynasty in Gilgit, who died in 1823.

The ancestors of Sayed Yakut Shah, the son of Sayed Shah Abbas Abdur Rahim had propagated Ismailism in Central Asia including Badakhshan. He also visited Iran to see Imam Hasan Ali Shah, and then launched his proselytizing mission in Badakhshan.

The British had grown to be a paramount power in India in the course of 18th and early 19th century. About the time that Imam Hasan Ali Shah was having troubles in Iran, the British were deeply involved in Afghanistan, and their efforts were aimed at establishing in Kabul a rule that would be friendly to Britain, and prevent the Soviet influence penetrating the borders of India. The British occupied Afghanistan in August 7, 1839 and placed Shah Shuja (1780-1842) on the throne of Kabul and Kandahar. Imam Hasan Ali Shah left Iran in 1841 and arrived India via Afghanistan. He trekked inside Afghanistan from Girishk to Kandahar in August 1841. He had a meeting with Muhammad Taymur, the appointed governor of British India in Kandahar and Major Henry Rawlinson (1810-1895). The political arena in Afghanistan had become so hodgepotch that no Ismailis could freely visit Kabul or Kandahar to see Imam Hasan Ali Shah. Sayed Shah Hussain, the then Mukhi of central and northern parts of Afghanistan however managed to see the Imam in Kandahar.

The British forces quitted Kandahar on August 9, 1842 for Quetta, the Imam stayed for about six weeks with Sardar Sherdil Khan. By the end of November 1842, the Imam came in Sind.

When the Imam Hasan Ali Shah settled himself in Bombay, he is said to have deputed his Iranian men as his commissioners in Afghanistan. In most cases, the Imam sent his sealed letters in Persian in Kabul, which are still in possession of the Afghan Ismailis.

The Iranian scholar Reza Quli Khan (1800-1872) writes in Majma al-fulsaha (Tehran, 1878, p. 620) that, "There exist in the mountains of Badakhshan, Hazarajat and Bamiyan, the Ismaili Shiahs who follow the teachings of their dais, especially the doctrines of one called Shah Sayed Nasir Khusraw Alwi. This branch of the Ismailis is called the Nasiriyya."

In 1923, Imam Sultan Muhammad Shah (d. 1957) sent Pir Sabzali (d. 1938) on a visit of Central Asia, who also visited the territory of Badakhshan occupied by the Soviet Union and the Afghanistan. He visited Faizabad and returned to Chitral via Kabul. In other words, he could see the Tajik Ismailis in Badakhshan and not the Ismailis of central and northern parts of Afghanistan.

The Afghan government divided the country into 7 major provinces (wilayat) and 7 minor provinces (hukumat-i a’la). These are further sub-divided into 28 provinces, all technically of equal rank. Afghanistan has five major cities, such as Kabul, Kandahar, Herat, Mazar-i Sharif and Kunduz; with 309 towns (shahr) and 14205 villages (qaryah).

The inhabitants of Afghanistan consist of different races and nationalities. The only common bond of union is that of Islam, but even this is weakened by the distribution of the people between the two great sects of Islam, the Sunnis and Shiahs. The latter, of whom the Kizilbashis and the Hazaras are the chief representatives, are greatly in the minority, and are from time to time subjected to persecution by the dominant Sunnis.

The races of Afghanistan may be classified as Afghan and non-Afghan, of whom the former predominate in power and character, if not, in actual number. The Afghans claim to be Bani Israel and insist on their descent from the tribes who were carried away from Palestine to Media by Nebuchadnezzar. This theory is however regarded by modern ethnologists as a mere legend. There is good reason to suppose that the Afghans are mainly Turko-Iranian, the Turkish element predominating, while there must have been some infusion of Semitic blood, at any rate after the early Islamic conquests.

The Durranis or Abdalis are the ruling race, and with the other great Afghan clan, the Ghilzais, probably number a million and a half. The country of the Durranis may be regarded as comprising the whole of the south and southwest of the Afghan plateau, and mainly the Kandahar province and the tract between Kandahar and Herat.
The Ghilzais, with whom may be grouped the Shinwaris are the strongest of the Afghan clans. They occupy the high plateau north of Kandahar, and extend east to the western ranges of the Suleman mountain and north to the Kabul river. A popular theory of the origin of the Ghilzais traces them to the Turkish tribe of Khilji. They however claim themselves as the descent from Ghal-zoe (thief’s son), the result of a prenuptial connection between Shah Hussain, the Ghorid and Bibi Mato, the granddaughter of Kais Abdur Rashid. Major McMahon, who has made a special study of the question, says that he has never heard any doubt cast on this origin of the clan, which is, however, in no way inconsistent with subsequent Turki accretions.

Of the non-Afghan races, the most numerous are the Tajiks (strangers), estimated over 900,000. They are intermingled with the Afghan through out the country, though their chief localities are in the west, especially in Herat. They are regarded as the descendant of the old Iranian race, the original occupants of that part of the country; they call themselves Parsiwan and speak a dialect of Persian. They are chiefly agriculturists, accept the Afghans as their masters, and aspire to no share of the government. In the towns they follow mechanical trades and the like, which the Afghan seldom does.

Next in numerical importance are the Hazaras, numbering half a million. They are mainly descended from Mongol tribes and generally speak a Persian dialect. Their habitat, known as the Hazarajat, may be described as the race south of the Band-i Baba, bounded by the Wardak country on the east and the Taimani plateau on the west. On the south, Zamindawar and other districts of Kandahar bound their land. The Hazaras, who are Shiahs, are a sturdy race of mountaineers.

The Chahar Aimaks, the collective name given to the Jamshedis, Firoz Khohis, Taimuris and Taimaris, belong to the Herat province, and number close upon 180,000. All are semi-nomadic in their habits, and speak dialect of Persian.

The Uzbeg population is estimated to number about 300,000, chiefly in Afghan-Turkistan, about one-third is to be found in Kataghan and as many more are scattered in parts of Badakhshan.

An important class, numbering less than 50,000 is the Kizilbashis, the Persianized Turks, whose immigration into Afghanistan dates from the time of Nadir Shah in 1737. They are the Shiahs, chiefly to be found in Kabul, employed as traders, doctors, and writers and latterly as clerks in the offices of government.

Among the ethnic groups, there are 47 percent Pushtun, 35 percent Tajik, 8 percent Uzbeg, Torkman and Kirghiz, 7 percent Hazara, 2.5 percent Baluchi and 0.5 percent Hindu, Shikh and Jews. Among the Muslim population, there are 80 percent Sunnis and 20 percent Shiahs.

The national tongue of the Afghans is Pushtu (or Pukhtu), classed by the most competent critics as an Aryan or Indo-Iranian language, hence the name Pathan (pakhtan or pukhtun), which is sometimes used as a synonym for Afghan. Persian is the vernacular of a large part of the non-Afghan population.

The Afghans are ignorant of everything connected with their religion beyond its most elementary doctrines. In matter of faith, they confine themselves to the belief in God, the Holy Prophet, a resurrection, etc. They are much under the influence of their mulla. They are very superstitious in regard to charms, omens, astrology, and so forth, and are addicted to the veneration of local saints, whose shrines (ziarats) are found on every hilltop, sometimes in the form of a domed tomb, sometimes as a mere heap of stones within a wall. In the mind of the tribesman, the saint or pir is invested with the attributes of a god. It is he who can avert calamity, cure, disease, procure children for the childless, or improve the circumstances of the dead; the underlying feeling, apparently, being that man is too sinful to approach God direct, and that the intervention of some one more worthy must therefore be sought.