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GHAFFAR KHAN Gewaltfreier Badshah Der Paschtunen RAJMOHAN GANDHI GHAFFAR KHAN Gewaltfreier Badshah der Paschtunen Aus dem Englischen von Ingrid von Heiseler Metagraϕo Afghanic GHAFFAR KHAN: Nonviolent Badshah of the Paschtuns RAJMOHAN GANDHI PENGUIN VIKING Penguin Books India (P) Ltd, 11 Community Centre, Panchsheel Park, New Delhi 110 017, India First published in Viking by Penguin Books India 2004 Copyright © Rajmohan Gandhi 2004. All rights reserved. Rajmohan Gandhis Danksagungen für Copyright Den im Folgenden Genannten bin ich für die Erlaubnis dankbar, Copyright-Material abzudrucken: Orient Paperbacks, New Delhi for Ghaffar Khan, My Life and Struggle, 1969./ Geoffrey Moorhouse for To the Frontier, London: Phoenix, 1984./ Camerapix, Nairobi, Kenya for Mohamed Amin, Duncan Willetts and Graham Hancock, Journey through Pakistan, 1982./ Cambridge University Press for J.S. Grewal, The New Cambridge History of India: The Sikhs of the Punjab, 1991./ The Progressive for Amitabh Pal,‘A pacifist uncovered (Abdul Ghaffar Khan, Pakistani pacifist)’, February 2002./ Harold Gould, Hiro Shroff, Dilip Simeon Sher ZamanTaizi for Bacha Khan in Afghanistan: A Memoir, June 2002.Nilgiri Press, Tomales, Calif. for Eknath Easwaran, Nonviolent Soldier of Islam, 1999./ J.N. Dixit for An Afghan Diary: Zahir Shah to Taliban, 2000./HindustanTimes Press, New Delhi for Mahadev Desai, Two Servants of God, 1935. Oxford University Press, Pakistan for M.S. Korejo, The Frontier Gandhi: His Place in History, 1993, and Sayed Wiqar Ali Shah, Ethnicity, Islam,/ and Nationalism: Muslim Politics in the North- West Frontier Province 1937-47, 1999. / Princeton University Press for Louis Dupree, Afghanistan, 1973. Das Copyright für die deutsche Ausgabe erteilte der Verfasser schon 2012 per eMail. Rückseite des englischsprachigen Taschenbuchs „Badshah Khans Leben kann bedeutungsvoll zu den Bewohnern unserer Zeiten sprechen: zu Menschen, die jung oder Muslime oder beides oder keins von beidem sind.“ Khan Abdul Ghaffar wurde in den Muhammadzai-Stamm im Charsaddatal hineingeboren. Er glaubte leidenschaftlich daran, dass das Wesen des Islam Gewaltfreiheit sei. Er strebte danach, seinem Volk – den wilden kriegerischen Paschtunen oder Pathanen der Nordwestgrenzprovinz – ihre Traditionen der Gewalt abzugewöhnen, und er kämpfte für ein eigenes paschtunisches Heimatland, das im „Großen Spiel“ nicht mehr der Puffer zwischen Russland und Brittanien sein würde. 1929 erließ Mahtma Gandhi seinen Ruf nach gewaltfreiem Widerstand gegen die britische Herrschaft und Badshah Khan, wie viele ihn nannten, antwortete darauf mit der Gründung der Bewegung der Kuhdai Khidmatgars (Diener Gottes), einer „Armee“ von 100 000 Männern, die sich dem Dienst der Menschheit und der Gewaltfreiheit als einem Glaubensbekenntnis verschrieben. Dafür und für die unerschütterliche Hingabe an seine Prinzipien, wurde diese hoch aufragende Gestalt im Ganzen siebenundzwanzig Jahre in Gefängnisse eingesperrt, zuerst von den Briten und später von der pakistanischen Regierung. Rajmohan Gandhi bietet in seiner einfühlsamen Biografie neue Einsichten in das Leben und die Leistungen eines außergewöhnlichen Menschen. Er zieht enge Parallelen zum Leben Mahatma Gandhis, seines „Bruders im Geist“. Er betrachtet Ghaffar Khan durch „die Brille von heute und nicht durch die von 1947” [wie frühere Biografen]. Er betont, dass Badshah Khans unwandelbares Engagement für Gewaltfreiheit und für die Einheit von Hindus und Muslimen Menschen des einundzwanzigsten Jahrhunderts, die im Schatten des 11. Septembers leben, wertvolle Lehren anbietet. Mark Tully: „Eine empfehlenswerte, genaue und lesbare Biografie” Inhalt Über den Autor Vorwort des Verfassers Die Situation EINS: Die Paschtunen ZWEI: Die Söhne Behram Khans, 1890–1919 DREI: Hoffnungsfeuer 1919–37 VIER: Reise in die Freiheit 1937–46 FÜNF: Endstation Pakistan 1946–47 SECHS: Bittere Loyaltät 1947–88 SIEBEN : Badshah Khan in unserer Zeit Literaturverzeichnis Photo Credit: K Bhagya Prakash The Hindu Über den Autor Rajmohan Gandhi (* 1935 in Neu-Delhi) ist Journalist, Politiker und Professor am Centre for Policy Studies in Neu-Delhi. Er schrieb über die indische Unabhängigkeitsbewegung und ihre Führer, die indisch- pakistanischen Beziehungen, Menschenrechte und Konfliktlösungen. Außerdem ist er ein bekannter Menschenrechtsaktivist. Er engagiert sich für den Frieden zwischen Hindus und Muslimen in seinem Heimatland Indien. Als Gastprofessor hielt er Vorlesungen in den Vereinigten Staaten und Japan. Er erhielt mehrere Ehrenprofessuren sowie die Ehrendoktortitel der Universitäten von Osh in Kirgisien, von Calgary, Kanada, und von Tokio. Einige Lebensdaten: 1990-92 Mitglied des indischen Senats 1992-2000 Professor am Zentrum für politische Forschung in Neu Delhi Von 2000 bis 2012 gehörte er der Jury des Internationalen Nürnberger Menschenrechtspreises an. Seit 1997 mehrere Gastprofessuren an den Universitäten von Illinois und Kalifornien und an der Emory Universität (Privatuniversität in Druid Hills, einem Vorort von Atlanta in Georgia, USA). Die Biografie seines Großvaters Mohandas Gandhis The Good Boatman: A Portrait of Gandhi wurde 1995 veröffentlicht. Weitere Werke: Eight Lives: A Study of the Hindu-Muslim Encounter (über Beziehungen zwischen den Religionen) und Revenge and Reconciliation: Understanding South Asian History (Geschichte Südasiens) (Stand zur Zeit der Veröffentlichung des vorliegenden Buches: 2004) http://www.rajmohangandhi.com/ V o r w o r t d e s V e r f a s s e r s Als ich in der Mitte der 1980er Jahre für mein Buch Understanding the Muslim Mind Muslime suchte, die in der neuen Geschichte des Subkontinents bekannt waren, war die überragende Gestalt Khan Abdul Ghaffar Khans unübersehbar. Zum ersten Mal war ich ihm1945 oder 46 begegnet, als ich ungefähr zehn Jahre alt war. Er besuchte Delhi und wohnte gemeinsam mit seinem älteren Bruder Dr. Khan Sahib im Hause meines Vaters Connaught Circus Flat. Die Ereignisse vom August 1947 ließen ihn zum Außenseiter werden. 1969 und 1987 sah ich ihn bei seinen Besuchen in Indien wieder. In mein Buch nahm ich allerdings keine Lebenden auf und in der Mitte der 80er Jahre war Badshah Khan noch sehr lebendig, obwohl er schon Mitte neunzig war. Jetzt nach all den Jahren bin ich dankbar, dass ich dieses Porträt anbieten kann. Einen Ansporn dazu bekam ich am 9. September 2001, als meine Frau und ich Badshah Khans Familie auf dem Land im Peshawar/Charsadda-Tal besuchten. Asfandyar Khan, der ältester Sohn von Badshah Khans zweitem Sohn Wali Khan, der in der Grenzprovinz und in Pakistan als Ganzem in der Politik mitwirkte, sagte, ihm fehle eine Biografie seines Großvaters, die jüngeren Generationen des Subkontinents brauchten sie! Im Gespräch mit Asfandyar Khan, das zu der Zeit stattfand, als in Afghanistan noch die Taliban herrschten, sprachen wir auch über die Beziehungen zwischen Indien und Pakistan, über Kaschmir und Musharraf und ebenso über religiösen Extremismus und Terrorismus. Nach zwei Nächten flogen meine Frau und ich am Morgen des 11. Septembers nach Delhi zurück. Am selben Abend sahen wir im Fernsehen das Zusammenbrechen der Twin Towers in New York. In der neuen Phase, die dieses Ereignis einleitete, wurde deutlich, dass Badshah Khans Leben zusätzlich an Bedeutung gewonnen hatte. Hier ist die Biografie – mit all ihren Unvollkommenheiten. Ob das Buch Asfandyar Khans Ansprüchen vollkommen genügen wird, weiß ich nicht. Ich habe es für die jüngeren Generationen des Subkontinents geschrieben und ebenso für die vielen in der ganzen Welt, die dazu gedrängt werden zu glauben, dass es eine unüberbrückbare Kluft zwischen Muslimen und allen Übrigen gäbe. Zu den Menschen, denen ich mich für dieses Buch verpflichtet fühle, gehören Nachkommen Badshah Khans und seines älteren Bruders Dr. Khan Sahib, darunter Wali Khan, Badshah Khans Sohn, und Mehr Taj, seine Tochter. Ich will hier nicht alle aufzählen, aber ich möchte doch die wunderbare Gastfreundschaft und Hilfe Anwar Khans, des Enkels von Dr. Khan Sahib, und seiner Frau Rashida und ihrer Kinder nennen, die mir zuteilwurde, als ich Im Mai 2003 wieder das Charsadda- Tal und Islamabad besuchte. Einige andere, die ich befragte und im Text nenne, stellten mir wertvolle Tatsachenberichte und Einsichten zur Verfügung. Ich sage ihnen meinen aufrichtigen Dank! Auch der University of Illinois at Urbana-Champaign, die mich seit dem Herbst 2002 als Gastprofessor beschäftigt, bin ich dankbar, denn sie ermöglichte mir, Zeit für die Forschung für diese Studie und das Schreiben des Buches zu erübrigen. Schließlich danke ich auch Kamini Mahadevan, die diese Studie in Auftrag gab, und Malini Sood, die sie geduldig und kompetent herausgegeben hat, beide vom Penguin, India, Verlag. Rajmohan Gandhi Di e S i t u a t i o n Vor etwa fünfzig Jahren war Badshah Khan aus dem Peshawar- Tal für die meisten Menschen auf dem Subkontinent ebenso wie für die Briten, die den Kontinent kurz zuvor verlassen hatten, der Pathane oder – um den zu seiner Zeit üblicheren (und genaueren) Ausdruck zu gebrauchen - der Paschtune. In den 1940er und 1950er Jahren, einer Zeit, die den Ruhm der von Schmerzen erfüllten Freiheit umgaben, verfehlte das Wort Pathane nie, das Bild eines Mannes heraufzubeschwören, der aus einer Region kam, die das klassische Indien als Gandhara kannte, eine immens große Gestalt mit vollkommen geradem Rücken, einer großen Nase, freundlichen Augen und einer ihn ständig umgebenden Aura von gewaltloser Herausforderung. Eine folgende Generation in Pakistan, Indien und anderswo übte jedoch ihr gutes Recht aus und beschloss, ihn zu vergessen. Dieser Vorgang
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