‘Tank, DI Khan to be part of Seraiki province’

[asif86]

http://www.thenews.com.pk/TodaysPrin...ID=68355&Cat=2

‘Tank, DI Khan to be part of Seraiki province’


our correspondent
Monday, September 19, 2011


DERA ISMAIL KHAN: National Assembly Deputy Speaker Faisal Karim Kundi on Sunday said the Pakistan People’s Party (PPP)-led government was serious about creation of Seraiki province and that Dera Ismail Khan and Tank districts would be part of it.

He was addressing a gathering where representatives of almost all the mainstream political parties including elected members of the provincial assembly and influential figures of the Seraiki belt from across the country were present.

The deputy speaker said the demand for establishment of a separate province was the unanimous demand of the Seraiki people.

Faisal Karim Kundi said the time had come to realise the dreams of 60 million underprivileged Seraiki people. He added that the government was closely watching the situation before taking the decision. He said Seraiki people had always been supporting the PPP.

[Bengal_Tiger]

Tank is 90% Pashtun, apparently (according to someone on Khyberwatch).

Kundi is a "Pathan", a Pakified 'Pashtun' and a corrupt politician working for the corrupt PPP, the most evil party in Pakistan alongside the MQM. However on a historic level the PPP is definitely more evil, a truly sickening party.

[Michin Khel]

DI Khan is half-pashtun and half-jat district. Paniala region is a marwat majority region of DI khan where pashto is spoken , i have few friends there, they say views of pashtuns of paniala do not match with those of faisal kareen kundi on this issue.
kulachi region is a gunadapur majority tehsil. Though gandapurs are pashtuns but they are bilingual in seraiki and pashto. Infact you would see them communicating more in seraiki than pashto. I have asked few gandapurs about this issue, they claim that gandapurs are pro-seraikis and want to be part of seraikistan. Same seem to be case with another bilingaul pashtun tribe mian khel.
F.R DI Khan is large tribal area where sherani tribe live. Sheranis are free of "seraiki infection" and would not go with seraikistan.
Recently large number of wazirs and mehsuds have settled and have bough huge lands for agriculture from jats so demographics of district has changed and it is now a pashtun majority district.

[gadoonwal]

Kareem kundi is nothing but a paid and corrupt politicain with no honour,pashtu or gerat.
Tank is majority pashtun of betani tribe.DI KHAN is over 50% pashtuns.
The gandapur,kundis,marwat are pashtu speaking pashtuns followed by a large number of waziris and maseeds.
pakistani establishment instaled a curropt ,,anp,, govt in pashtunkhwa to farther divide pashtun land.
anp,,,,is silent on all issues including hazara where pashtuns are over 45% and khindkis make up only 35% of hazara cus the remaining papulation are kohistani.
yara chi da pukhtana walia dasay benanga,bepata aw spak show chi da agyaaru dapara khpal kor taqseema wey (waishey).
zaka kho la hara khwa ghrabaigi (takolai kagi).

[farid ullah khan gandapur]

GANDAPUR r pure pashtun people

DI Khan is half-pashtun and half-jat district. Paniala region is a marwat majority region of DI khan where pashto is spoken , i have few friends there, they say views of pashtuns of paniala do not match with those of faisal kareen kundi on this issue.
kulachi region is a gunadapur majority tehsil. Though gandapurs are pashtuns but they are bilingual in seraiki and pashto. Infact you would see them communicating more in seraiki than pashto. I have asked few gandapurs about this issue, they claim that gandapurs are pro-seraikis and want to be part of seraikistan. Same seem to be case with another bilingaul pashtun tribe mian khel.
F.R DI Khan is large tribal area where sherani tribe live. Sheranis are free of "seraiki infection" and would not go with seraikistan.
Recently large number of wazirs and mehsuds have settled and have bough huge lands for agriculture from jats so demographics of district has changed and it is now a pashtun majority district.

mr luffy...little knowledge is dangerous,u did not knw abt gandapur.gandapur r pure pashtun people,none of them speak saraiki.gandapur region include gandapur n saraiki speaking people(jutt),as they live with gandapur so they call them selves as gandapur,but they are saraiki and not gandapur.gandapur dont want to b a part of saraikistan,because we have our great pashtun history.i think u did nt meet with a real gandapur u met saraiki people who claim to b gandapur.gandapur is one of d brave nation(ghairat mand khalk) of pashtun...u read our history...plz first cnfirm things and thn post.ur post can dis heart some one,because u r calling them saraiki people.u r mixing saraiki speaking people with gandapur(pashtun people).

[farid ullah khan gandapur]

d most brave man of D KHAN N TANK region,sardar inayat ullah khan gandapur....former CM of KPK assembly

[Michin Khel]

mr luffy...little knowledge is dangerous,u did not knw abt gandapur.gandapur r pure pashtun people,none of them speak saraiki.gandapur region include gandapur n saraiki speaking people(jutt),as they live with gandapur so they call them selves as gandapur,but they are saraiki and not gandapur.gandapur dont want to b a part of saraikistan,because we have our great pashtun history.i think u did nt meet with a real gandapur u met saraiki people who claim to b gandapur.gandapur is one of d brave nation(ghairat mand khalk) of pashtun...u read our history...plz first cnfirm things and thn post.ur post can dis heart some one,because u r calling them saraiki people.u r mixing saraiki speaking people with gandapur(pashtun people).

May be you are right because i can not ask some one if he is a genuine gandapur or not because it would be very rude. As far as i know gandapurs are bilingual in pashto and seraiki. But as you are a gandapur so you are authority on your tribe.

[farid ullah khan gandapur]

INSHAALLAH our KULACHI tehsil will b d part of pashtunistan,we want greater PASHTUNISTANNNN...say no to saraikistan.

[farid ullah khan gandapur]

May be you are right because i can not ask some one if he is a genuine gandapur or not because it would be very rude. As far as i know gandapurs are bilingual in pashto and seraiki. But as you are a gandapur so you are authority on your tribe.

yes mr luffy....even i dnt knw saraiki but those who live there may communicate in saraiki bacause there is a large nmbr of saraiki people.but our mother tongue is pashto n cmmunicate in such language (pashto) as you speak.read our history.these saraiki people living in tehsil kulachi r misguiding others.so plzzz saraiki people behave....n saraikis dnt mind because it is a fact.

[Michin Khel]

Langauges of N.W.F.P By Rahimullah Yousafzai

In the ongoing debate about NWFP’s demography following the passage of a resolution in the provincial assembly for renaming the NWFP as Pakhtoonkhwa, strange and wild claims have been made to prove thatthe Pakhtoons and Pashto-speakers are no longer a majority in their own province. One could have ignored some of these claims if they were made by politicians and laymen only.But it would be wrong not to challenge them because those making such claims describe themselves as scholars, writers and researchers.
It would be pertinent to first examine the fantastic claims made by the Hindko Majlis-i-Amal, the NWFP, at a recent press conference in Peshawar. It refers to itself as an organisation of scholars and writers and aims at promoting the Hindko language. One of its claims is that the NWFP is a province where eight languages are spoken–Gujri, Kohistani, Chitrali, Sheena, Balti, Hindko, Seraiki and Pashto. Now one is at a loss to understand as to wherein the NWFP Sheena and Balti are spoken. To the best of one’s knowledge, Sheena and Balti are spoken in Gilgit and Baltistan in the Northern Areas and not in the Frontier. The Hindko Majlis-i-Amal would not have been wide off the mark if it had mentioned Punjabi, spoken by 1.10 per cent of the households in the NWFP according tothe 1981 census, and Urdu, the mother-tongue of 0.83 per cent of the households, as among the eight major languages of the province instead of the non-existent Sheena and Balti.
Even more wide off the mark is the claim of the Hindko Majlis-i-Amal that 80 per cent of NWFP’s population are Hindkowans whose mother tongue is Hindko. According to the 1981 census, 68.30 per cent of the households in the NWFP, which in this case means the settled areas and excludes the Federally Administered Tribal Areas (FATA) of the province, speak Pashto. Hindko isspoken by 18.13 per cent of the households, followed by Seraiki with3.95 per cent. Chitrali and Kohistani, spoken in Chitral and Kohistan districts, are included in the column “Others” which constitute 7.6 per cent of all languages. Punjabi is spoken by a little over one per cent of the households in NWFP, Urdu by less than one per cent, Sindhi by 0.05 per cent, Balochi by 0.04 per cent, and Brahvi by 0.01 per cent.
The 1981 census makes it absolutely clear that Pashto speakers in the NWFP outnumber all other languages put together. Perhaps the Hindko Majlis-i-Amal officials committed a slip of the tongue whenthey claimed that 80 instead of 18 per cent of the population in the province spoke Hindko. One could argue that these figures are 16 yearsold and there is a need for a new census to find out the latest with regard to the languages spoken in the NWFP. One could hope that the new census is carried out early next year as promised by the government because it has become a must not only to collect uptodate data regarding the size, growth and distribution of the population but also to put to test the claims and counter-claims of different ethnic, religious and regional groups. In fact,it is likely that the number of Pashto speakers in the settled areas of the NWFP would register an increase in the new census because a significantnumber of Pashtoons from FATA have been taking up residence in urban areas and in districts like Peshawar, Charsadda, Mardan, Nowshera, Kohat, Bannu, Dera IsmailKhan and Tank.
They are coming down from their mountainous tribal areas where economic opportunities are scarce and educational and health facilities are under-developed to avail the better life offered by the cities and the settled districts. It is largely due to tribal migration that Peshawar has now become a truly Pakhtoon city, that the Mohmand Pakhtoons compete with the Yousafzais for jobs, business and political influence in Mardan district, and that Dera Ismail Khan’s demography has undergone a gradual change with the arrival of Wazir, Mahsud and other tribals from South and North Waziristan.
It would also be worthwhile to look at the languages spoken in FATA because it is part of the NWFP in many respects even if it is administered by the federal government. After all, these are tribal areas of the NWFP and the people living in the settled and tribalterritory are linked by religion, culture, language and centuries of common history and aspirations. Moreover, the name Pakhtoonkhwa would also apply to FATA if the NWFP is renamed as a result of a constitutional amendment by the National Assembly.
According to the 1981 census, the households which speak Pashto are 99.70 per cent of the total population of FATA. In comparison, the households which speak Punjabi are 0.10 per cent, Sindhi 0.05 per cent, Hindko and Urdu each 0.02 per cent and Balochi 0.01 per cent. Nobody speaks Seraiki or Brahvi in FATA while other languages, which probably also includes Persian, account for 0.09 per cent.
To take the argument further, let us discuss the major languages spoken in the NWFP on the basis of the 1981 census by looking at the figures of the four divisions (Dera Ismail Khan, Hazara, Malakand and Peshawar) into which the province was administratively divided at that time.In the whole of the NWFP, 1,610,022 households, as many as 1,099,620 households spoke Pashto, 291,832 spoke Hindko and 63,635 spoke Seraiki. Hazara was the only division where Hindko speakers (250,283 households) outnumbered Pashto speakers (72,777 households). In Dera Ismail Khan division, which in 1981 comprised Dera Ismail Khan, Bannu, and Kohat districts, Pashto was spoken by 122,416 households, Seraiki by 63,330, and Hindko by 3,442. In Malakand division, Pashto was spoken by 304,518 households, Hindko by 1,450, and other languages, which includes Chitrali and Gujri, by 50,078. And in Peshawar division, Pashto was spoken by 599,909, Hindko by 36,657, Punjabi by 12,115, and Urdu by 9,567. This should open the eyes of those people, especially the writers and analysts from outside the NWFP, who think Hazara and Dera Ismail Khan are non-Pakhtoon areas. This reminds one of those whostill believe that all of northern Afghanistan, or areas north of the Hindu Kush, are inhabited only by non-Pakhtoon people like Uzbeks, Tajiks, Turkmens and Hazaras. Little do they realise that Pakhtoons form almost 35 per cent of the population in northern Afghanistan.
One point which is often missed while discussing the ratio of Pakhtoon and non-Pakhtoon population in NWFP is that more Pakhtoons compared to other ethnic groups tend to forget their language over a period of time. Thus Pakhtoontribes like Jadoons, Tareens, Pannis, Swatis, Yousafzais, etc. inhabiting Hazara division have forgotten their Pashto and now speak Hindko. The Miankhels, Gandapurs, Nasirs, Kundis,etc., living in Dera Ismail Khan are Pakhtoon tribes but most are either bilingual or speak Seraiki rather than Pashto. A number of Hindko speakers in Peshawar and certain other urban centres of the NWFP are originally Pakhtoon but over a period of time due to migration and integration with other people they have forgotten their mother tongue. One can also quote the example of Pakhtoons in places like Kasur, Multan, Muzaffargarh, Shikarpur, Kalat, etc., in different parts of Pakistan who no longer speak Pashto and are now fluent in Punjabi, Seraiki, Sindhi and Brahvi. Same is the case with Pakhtoons in Afghanistan who inhabit cities like Kabul, Herat and Mazar-i-Sharif and now speak Persian. It is also true that some non-Pakhtoons have also started speaking Pashto both out of economic need and cultural assimilation but their numbers are small and many of them still list Gujri, Kohistani, Chitrali, Seraiki and Hindko as their mother tongues.
This is not meant to belittle other languages or impose Pashto or Pakhtoonkhwa on unwilling non-Pakhtoons, but simple to set the record straight so that those making unsubstantiated claims are reminded of the hard facts

[Michin Khel]

Langauges of N.W.F.P By Rahimullah Yousafzai

In the ongoing debate about NWFP’s demography following the passage of a resolution in the provincial assembly for renaming the NWFP as Pakhtoonkhwa, strange and wild claims have been made to prove thatthe Pakhtoons and Pashto-speakers are no longer a majority in their own province. One could have ignored some of these claims if they were made by politicians and laymen only.But it would be wrong not to challenge them because those making such claims describe themselves as scholars, writers and researchers.
It would be pertinent to first examine the fantastic claims made by the Hindko Majlis-i-Amal, the NWFP, at a recent press conference in Peshawar. It refers to itself as an organisation of scholars and writers and aims at promoting the Hindko language. One of its claims is that the NWFP is a province where eight languages are spoken–Gujri, Kohistani, Chitrali, Sheena, Balti, Hindko, Seraiki and Pashto. Now one is at a loss to understand as to wherein the NWFP Sheena and Balti are spoken. To the best of one’s knowledge, Sheena and Balti are spoken in Gilgit and Baltistan in the Northern Areas and not in the Frontier. The Hindko Majlis-i-Amal would not have been wide off the mark if it had mentioned Punjabi, spoken by 1.10 per cent of the households in the NWFP according tothe 1981 census, and Urdu, the mother-tongue of 0.83 per cent of the households, as among the eight major languages of the province instead of the non-existent Sheena and Balti.
Even more wide off the mark is the claim of the Hindko Majlis-i-Amal that 80 per cent of NWFP’s population are Hindkowans whose mother tongue is Hindko. According to the 1981 census, 68.30 per cent of the households in the NWFP, which in this case means the settled areas and excludes the Federally Administered Tribal Areas (FATA) of the province, speak Pashto. Hindko isspoken by 18.13 per cent of the households, followed by Seraiki with3.95 per cent. Chitrali and Kohistani, spoken in Chitral and Kohistan districts, are included in the column “Others” which constitute 7.6 per cent of all languages. Punjabi is spoken by a little over one per cent of the households in NWFP, Urdu by less than one per cent, Sindhi by 0.05 per cent, Balochi by 0.04 per cent, and Brahvi by 0.01 per cent.
The 1981 census makes it absolutely clear that Pashto speakers in the NWFP outnumber all other languages put together. Perhaps the Hindko Majlis-i-Amal officials committed a slip of the tongue whenthey claimed that 80 instead of 18 per cent of the population in the province spoke Hindko. One could argue that these figures are 16 yearsold and there is a need for a new census to find out the latest with regard to the languages spoken in the NWFP. One could hope that the new census is carried out early next year as promised by the government because it has become a must not only to collect uptodate data regarding the size, growth and distribution of the population but also to put to test the claims and counter-claims of different ethnic, religious and regional groups. In fact,it is likely that the number of Pashto speakers in the settled areas of the NWFP would register an increase in the new census because a significantnumber of Pashtoons from FATA have been taking up residence in urban areas and in districts like Peshawar, Charsadda, Mardan, Nowshera, Kohat, Bannu, Dera IsmailKhan and Tank.
They are coming down from their mountainous tribal areas where economic opportunities are scarce and educational and health facilities are under-developed to avail the better life offered by the cities and the settled districts. It is largely due to tribal migration that Peshawar has now become a truly Pakhtoon city, that the Mohmand Pakhtoons compete with the Yousafzais for jobs, business and political influence in Mardan district, and that Dera Ismail Khan’s demography has undergone a gradual change with the arrival of Wazir, Mahsud and other tribals from South and North Waziristan.
It would also be worthwhile to look at the languages spoken in FATA because it is part of the NWFP in many respects even if it is administered by the federal government. After all, these are tribal areas of the NWFP and the people living in the settled and tribalterritory are linked by religion, culture, language and centuries of common history and aspirations. Moreover, the name Pakhtoonkhwa would also apply to FATA if the NWFP is renamed as a result of a constitutional amendment by the National Assembly.
According to the 1981 census, the households which speak Pashto are 99.70 per cent of the total population of FATA. In comparison, the households which speak Punjabi are 0.10 per cent, Sindhi 0.05 per cent, Hindko and Urdu each 0.02 per cent and Balochi 0.01 per cent. Nobody speaks Seraiki or Brahvi in FATA while other languages, which probably also includes Persian, account for 0.09 per cent.
To take the argument further, let us discuss the major languages spoken in the NWFP on the basis of the 1981 census by looking at the figures of the four divisions (Dera Ismail Khan, Hazara, Malakand and Peshawar) into which the province was administratively divided at that time.In the whole of the NWFP, 1,610,022 households, as many as 1,099,620 households spoke Pashto, 291,832 spoke Hindko and 63,635 spoke Seraiki. Hazara was the only division where Hindko speakers (250,283 households) outnumbered Pashto speakers (72,777 households). In Dera Ismail Khan division, which in 1981 comprised Dera Ismail Khan, Bannu, and Kohat districts, Pashto was spoken by 122,416 households, Seraiki by 63,330, and Hindko by 3,442. In Malakand division, Pashto was spoken by 304,518 households, Hindko by 1,450, and other languages, which includes Chitrali and Gujri, by 50,078. And in Peshawar division, Pashto was spoken by 599,909, Hindko by 36,657, Punjabi by 12,115, and Urdu by 9,567. This should open the eyes of those people, especially the writers and analysts from outside the NWFP, who think Hazara and Dera Ismail Khan are non-Pakhtoon areas. This reminds one of those whostill believe that all of northern Afghanistan, or areas north of the Hindu Kush, are inhabited only by non-Pakhtoon people like Uzbeks, Tajiks, Turkmens and Hazaras. Little do they realise that Pakhtoons form almost 35 per cent of the population in northern Afghanistan.
One point which is often missed while discussing the ratio of Pakhtoon and non-Pakhtoon population in NWFP is that more Pakhtoons compared to other ethnic groups tend to forget their language over a period of time. Thus Pakhtoontribes like Jadoons, Tareens, Pannis, Swatis, Yousafzais, etc. inhabiting Hazara division have forgotten their Pashto and now speak Hindko. The Miankhels, Gandapurs, Nasirs, Kundis,etc., living in Dera Ismail Khan are Pakhtoon tribes but most are either bilingual or speak Seraiki rather than Pashto. A number of Hindko speakers in Peshawar and certain other urban centres of the NWFP are originally Pakhtoon but over a period of time due to migration and integration with other people they have forgotten their mother tongue. One can also quote the example of Pakhtoons in places like Kasur, Multan, Muzaffargarh, Shikarpur, Kalat, etc., in different parts of Pakistan who no longer speak Pashto and are now fluent in Punjabi, Seraiki, Sindhi and Brahvi. Same is the case with Pakhtoons in Afghanistan who inhabit cities like Kabul, Herat and Mazar-i-Sharif and now speak Persian. It is also true that some non-Pakhtoons have also started speaking Pashto both out of economic need and cultural assimilation but their numbers are small and many of them still list Gujri, Kohistani, Chitrali, Seraiki and Hindko as their mother tongues.
This is not meant to belittle other languages or impose Pashto or Pakhtoonkhwa on unwilling non-Pakhtoons, but simple to set the record straight so that those making unsubstantiated claims are reminded of the hard facts

[Michin Khel]

Read bolded part. Note that rahimullah yousafzai is a very authentic journalist/analyst.

[farid ullah khan gandapur]

and d answer to bilingual is....if u born in punjab and grown up there then u can also cmmunicate in punjabi and pashto(but mother tongue remain pashto)....same is the case here.gandapur came frm afghanistan to DI KHAN region in abt 1600AD....so nearer to saraiki region they learnt saraiki...but mother tongue is pashto.gandapur when speak to saraiki people thn speak in saraiki because saraiki people cant speak pashto.but among gandapurs they speak pashto...sorry MR.LUFFY i thnk my lecture became vey long.os poye shwe ka ya....?

[farid ullah khan gandapur]

i respect rahim ullah yousafzai but unho ne ye gandapur k bare me ni kaha,mr. luffy ap ne jo post kia hai us me saraiki MIANKHEL n NASAR people bolte hai...gandapur ,kundi speak pashto.
basically who people r called pashtun????
simply i tell u those people who have properties of pashtun culture r called pashtun.......

[farid ullah khan gandapur]

mr.luffy plz read this .....thn u will knw d truth.it would take maximum 10 minute...




The Gandapurs are a Pashtun tribe inhabiting the environs of Dera Ismail Khan, a major commercial center on the west bank of the Indus River, in the southern region of the Khyber Pukhtoonkhwa of Pakistan, near the frontier with South Waziristan. The Gandapurs reside principally in the small town of Kulachi on the bank of the Gomal River, a tributary of the Indus River. They trace their origin to Afghanistan.

They settled in the Dera Ismail Khan area in the 17th century AD. A part of the tribe lives in Sur Kalay in Ghazni Province of Afghanistan.

The Gandâpûr, like many other nomadic Pashtun groups in the region, regularly moved between Afghanistan and the Dâmân plains stretching from the Indus to the eastern slopes of the Solaymân mountains. They combined pastoral nomadism with the transportation and peddling of goods between Central Asia and South Asia. The pattern of these nomadic movements and the transformations of their society fluctuated with the rhythms of trade and the nature of their contacts with the surrounding political economies throughout their history. During the 17th century, most of the Gandâpûr had settled in Dêra Ismâîl Khân, with large numbers engaged in the trade between India and Khorasan, which intensified in the next two centuries.[1]Contents [hide]
1 Tradition of tribe's origin
2 The Khaddal Lavuñ episode
3 Gandapur or Afghanpur
4 Size of the tribe
5 Sub-tribes
6 Gandapur villages in Kulachi
7 History
8 Notable people
8.1 Politics
8.2 Intellectuals
8.3 Literature
8.4 Sports
9 Future of the tribe
10 References
11 Further reading
12 External links

[edit]
Tradition of tribe's origin

In sources, Gandapurs are described as syeds. There is a tradition that they are the descendants of Syed Muhammad Gaisu Daraaz who was a Sufi poet of the 16th century AD (it is 14th century); the saint died in 1422. This tradition, as supported by Tarikh-e-Pushtun and Tarikh-e-Gandapur, and by Tarikhe Khan Jahani of the early 17th century, traces the origin of Gandapurs as follows:
Syed Muhammad Gaisu Daraaz =>> Storay (meaning Star in Pashto) =>> Tairi Khan or Gandapur

The tradition tells us that Tairi married a girl named Gul Andama. Gul Andama belonged to a hostile tribe and so Tairi had to migrate to avoid revenge from his wife's tribe. His father Storay bid him farewell and prayed for him as "Ganda pura" (Pashto words: ganda = "bag" and pura = "full") and it meant "Tairi should always have full bounties and blessings of all kinds" and hence it became the epithet of Tairi and was later known as Gandapur. The original name of Gandapur was Tairi Khan. He had four sons and a daughter. Their names are as follows:
Yaqub Khan (His descendants are known as Yaqub Zai)
Ibrahim Khan (His descendants are known as Ibrahim Zai) Sardar Mohd Nawrang Khan , Sardar Haq Nawaz Khan , Sardar Salah ud Din Khan are the wellnown persons of this tribe .
Hussain Khan (His descendants are known as Hussain Zai)
Imran Khan (His descendants are divided into many sub-branches; the first two main branches are Isa Khel and Gund Khel which again have a number of sub-branches). The Bara Khel branch of Isa Khel is the most dominant one; it has so far produced two Chief Ministers, Sardar Aurangzeb Khan (May 1943 to March 1945) and Sardar Inayatullah Khan (April 1973 to Feb 1975), and one Minister Aminullah Khan (October 2000 to December 2002).
Khubai, the daughter of Gandapur. Her descendants are known as Khubezai. The two major branches named after her sons are Zuhakzai and Sikanderzai. Sikandar Khan has two sons: Kamal Khan and Hafiz Bakhtiar Khan. The descendants of Kamal Khan are known as Kamal Khel, while descendants of Hafiz Bakhtiar Khan are known as Hafiz Khel.
[edit]
The Khaddal Lavuñ episode

Lavuñ is a small Pashtun tribe residing in and around Qamardin Karez in the west of Zhob district in northwest Balochistan. Gandapurs used to pass through their area while going from their place in Ghazni to Dera Ismail Khan in a usual annual cycle of nomadic life.

Khaddal Lavuñ was chief of the Lavuñ tribe in the 16th century AD. He chose a narrow pass in the way of nomadic tribes going to Dera Ismail Khan and the rest of Indus plain passing through his area and laid there. He demanded that girls from various tribes should come and lift him in their shawls. That was very humiliating demand and none of the tribe could accede to that. When the Gandapurs arrived at the narrow pass, they found Khaddal Lavuñ lying in the pass. When lengthy negotiations bore no fruit, some of the Gandapur young men disguised themselves as girls wearing shawls of women and came to Khaddal. Apparently they had come to lift him in their shawls but they divided him into pieces.

The death of Khaddal Lavuñ brought them in confrontation with the Lavuñ tribe and their route from Ghazni to Dera Ismail Khan no longer remained safe. This led to the separation of the tribe into two parts. One part of the tribe settled in Damaan, Kulachi, Dera Ismail Khan and the other part remained in their original abode in Ghazni, Afghanistan. A distance of more than 450 kilometers between the two places and the enemy tribe inhabiting the route divided the tribe. Over a period of almost four centuries, the two parts of the Gandapur tribe have lost any contact between them.
[edit]
Gandapur or Afghanpur

When the great Afghan King and warrior Ahmad Shah Abdali gathered all the Pashtun tribes and conquered a large part of the area presently comprising Afghanistan and Pakistan, Gandapurs were part of his army. As the tradition goes, soldiers speaking Persian used to pronounce the "d" in the word Gandapur as soft "d" (like "th" in the English word "the"). With the soft "d", the word "Ganda" would become a Hindustani language word "Ganda" (meaning "not clean" or "untidy"). When Ahmad Shah Abdali came to know that fact, he bestowed upon Gandapurs the title of "Afghanpur". Gandapurs were held in high esteem by Ahmad Shah Abdali.
[edit]
Size of the tribe

Gandapurs living in Pakistan do not form a very large tribe. They have occupied northern part of Tehsil Kulachi. The area occupied by Gandapurs is roughly one-third of the area as occupied by the Marwat tribe. The population of Gandapurs may range from 70,000 to 90,000. But their influence is relatively large.

The Gandapurs living in Afghanistan may also range between 30,000 to 40,000, according to conservative estimates. They live in Ghazni district in Afghanistan, where they associate themselves with the Tarakai tribe.

There is no interaction between Gandapurs living in Afghanistan and Pakistan.

Sub-tribes

The tribe is further divided into the following sub-tribes; it has not been possible to trace how these sub-tribes are interrelated. These are the sub-tribes existing in Kulachi, Dera Ismail Khan region at present. It is also possible that some of these sub-tribes may not be part of the original lineage of Gandapur. They may have been living with Gandapurs and may have merged with them over a period.
Ali Zai (not to be confused with the Alizai of Dera Ismail Khan)
Allah Dad Khel
Bahadar Khel
Bara Khel
Bazeed Khel
Hafiz Khel
Hammarh (cousins of Gandapur)
Hussain Zai
Ibrahim Zai
khadar khel
Kamal Khel
Khadarzai
Khwaji Khel
Marirh (cousins of Gandapur)
Musa Zai
Nakunder Zai
Nasar Khel
Natthu Zai
Rana Khel
Shakhi (Cousins of Gandapur)
Shehzad Khel
Usman Khel
Yakhel (or Yahya Khel)
Yaqub Zai
Zarni Khel
Zuhak Zai

Some of the sub-tribes, though living with Gandapurs, are not considered part of the original tree. They are as follows:
Ghurani
Marhail
Rana Zai
Noor Ahmad Khel

In Afghanistan, Gandapurs are considered as cousins or a part of the large Tarakai tribe.
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Gandapur villages in Kulachi

Gandapurs reside in many villages other than the city of Kulachi. Important settlements or villages are Maddi, Hathala, Takwara, Rori, Looni,Kundo Kot,Zarkani,Kanori Pota and Gara Abdullah,Gara madda.

In tehsil kulachi there also live saraiki people called (jutt),some of them claim that they are Gandapur but it is not true,because Gandapur are pure pashtun people came from afghanistan and speak pashto not saraiki,so the saraiki speaking people can't be Gandapur.In local (kulachi) language saraiki people are called jutt..which is their cast.
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History
[edit]
Notable people

Since Gandapurs live in Kulachi on lands most barren due to paucity of water, education has been the only means to move forward on the path of development and prosperity. Gandapurs have made a mark in various walks of life and the ratio of educated and talented people is more than any other tribe of Southern Khyber Pukhtoonkhwa as compared to their total population. Some of the important personalities are as follows:
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Politics
,,,Freedom Fighter,,,

Born in 1901 Alhaj Muhammad Ramzan Khan was from those brilliant freedom fighters that spent most part of their youth for the liberty and Independence of their mother-land. His father Khan Sahib Hajji Ghulam Sarwar Khan BA BT PES-II ® was the only qualified Muslim teacher in the province when Islamia College Peshawar foundation stone was laid down by Sir Sahibzada Abdul Qayyum Khan. Khan Sahib was appointed as the first Headmaster and later Principal in October 1913 and his lonely son Muhammad Ramzan Khan was admitted in the first batch of class 7th in the newly born Islamia Collegiate School Peshawar. Alhaj Muhammad Ramzan Khan also started his political career from political Platform of Indian National Congress from student life. He was 2nd year Pre-Medical Science student and was very well included among the 45 students of Islamia College Peshawar team who quit education for national cause under the leadership of Khan Abdul Qayyum Khan and joined the hands of Maulana Shawkat Ali & Maulana Muhammad Ali Jauhar at Jamia Millia Islamia Delhi in 1921. Alhaj Sahib took active part in Khilafat, Hijrat, peaceful civil disobedience, all Non-cooperation movement’s and travelled around surrounding area of Delhi, CP and Uttar Pradesh to promote the urgent need of modren education and political awareness among Muslims community of the India. The non-cooperation campaign with co-operation of the Hindu support was completed very successful on the first stage. So Alhaj Sahib along with Allah Bukhsh Khetran Advocate also from Dera Ismail Khan were detailed to pass on the Khilafat Movement Message to inocent poor and illiterate peoples of southern part of Khyber Pakhtoonkhuwa like Bannu, Tank and Dera Ismail Khan. In this regards Alhaj Sahib and his companions collected huge amount and deposited with Khilafat Commettee for onwards dilivery to Turkish needy brothers. But the British Government imprisoned to Jail Shiri Mohandas Gandhi, Ali brothers and others top class leaders of the sub-continent. At Dera Ismail Khan a large number of procession and public gathering were arranged where a resulotion was passed under the chairmanship of Maulana Ahmed Sahib Khatib Jamma Masjid Kalan Bazar in favour of Ali brothers and other prominent leaders regarding their illleagal imprisonment and un-justified arrest. In this huge gathering Alhaj Sahib addressed the public and criticise the British Government Anti-Muslim Policies in Turkey and India very harashly. So Next day Alhaj Sahib was arrested under FCR-40 due to his insurgently speech and was locked behind the bar after a short trial for two years rigorous imprisanments. After completion of terrible punishment Alhaj Sahib was released from Peshawar Jail and admitted again in Islamia College Peshawer from where he Passed FSc (Medical) in a short period of only one year with distinction and later sucssesfully cleared his BA Examination in 1927 and got 2nd position in the province. After graduation Alhaj Sahib decided to join Aligarh Muslim University from where he passed MA and LL B examination in only two years with distinction. In 1929 Alhaj Sahib was offered many executive & Administrative posts by the Government when he arrived Peshawar after completion his education from Aligarh Muslim University but he refused all on his father advice and choose his career as a Pleader under Sardar Aurangzeb Khan and Sardar Abdul Rab Nishtar at Peshawer. After completion appranticship Alhaj Sahib permanentely settled himself at Dera Ismail Khan and started independent practice in 1930. Afghan Youth League was established at Utmanzai so Alhaj Sahib joined Red Shirt under the leadership of Khan Abdul Ghaffar Khan and established the party very well at Dera Ismail Khan and Bannu District. Next year in 1931 an Article written by Alhaj Sahib along with a Cartoon was published in Weekly “Angaar” Peshawar so he was arrested once again and sentenced to jail for further two years by the British Indian Government. In 1936 basic human rights permission was granted after 2nd Round Table talk Confarance to KPK inhabitantes like other provinces of the country. For this purpose Government also announced a Parlimanitary board and Alhaj Sahib was nominated as it’s President. On 18th October 1936 Quaid-e-Azam Muhammad Ali Jinnah visited Khyber Pakhtoonkhuwa Province to organized the scattered Muslim leaders under Muslim League flag. Alhaj Sahib also met and welcome the Quaid at Peshawar Railway Station with prominent Muslim leaders of the province. Next year in 1937 Sir Jeorge Kininghum became the first full fledge Governor of the KPK Province and the people were allowed to take active parts in their own Constitutional Provincial & Central Assemblies Election. In this first ever election Alhaj Sahib was very much expecting to be a strong candidate for Member of the Legislative Assembely on party basis but the Indian National Congress supported Sardar Asad Jan Khan who was a Government nominated candidate. So Alhaj Sahib appeared in the election as an Indepandant Candidate. Though Sardar Sahib who was backed by the Government Administration and Congress Party full support but Alhaj Sahib and his companions given hard time to the apponent and lost the election by a margin of few votes only. Alhaj Sahib performed his first Hajj In 1939 where he was nominated and invited as State Guest from Indian Muslims Hajj dlegation by the Saudian Government in a dinner aranged in honour of Hujjaj Sahiban arrived from different parts of the world. Alhaj Sahib was very lucky to talk to King while sitting face to face in the banquet. After performing Hajj Alhaj Sahib was very upset and compeled to review and study minutely the actual theme of Muslim League. As Alhaj Sahib was already fed up from the behavour of Indian National Congress especially after publishing of Nahru Report and recent past General Election which revealed the aim and conning negative attitude of Hindu Community regarding Muslim peoples of Indian sub continent. On the other end the unity of Muslim Umma under the umbraella of Quaid-e-Azam Muhammad Ali Jinnah gain papularity after the Pakistan Resolution passed on 23 March 1940 which opened the eye’s of Alhaj Sahib like many others Muslim leaders who joined the All Indian Muslim League. Specially great Ali brothers the political God Father’s of Alhaj Sahib played a major role in the growth of the League's popular appeal and the subsequent Pakistan movement. Quaid-e-Azam Muhammad Ali Jinnah visited Khyber Pakhtoonkhuwa Province for the second time In the year 1942 with idiology of Pakistan Movement where he was warmely well come by numarous Muslim League & Congress Party leaders at Peshawar. Alhaj Sahib along with Pir Habibullah Jan Sahib of Zakori Sharif, his religious followers and many companions & supportors well come Quaid-e-Azam. On this historical occasion in a large gathering Alhaj Sahib announced to quit all pledge and sympathy with Khudai Khidmatgar, their Frontier Youth League, Red Shirt along with Indian National Congress and joined Muslam League to strengthen the hands of Quaid-e-Azam Muhammad Ali Jinnah. Now Alhaj Sahib and his like minded friends worked hard day and night for the achievement of independent goal of Islamic soverign state of Pakistan. Though the hold of Indian National Cogresss Party was very strong inspite of majority of the Muslims in the province but newly well organised Muslim League Party was declared winner in the Province raferandum. On 15th April 1947 in conection of referandum task and Pakistan Movement Alhaj Sahib was again arrested third time and was awarded further “3” years rigorous imprisanments. Luckely Pakistan was appeared as independant Islamic state on 14th August 1947 on the world map so Ahaj Sahib was released from Peshawar jail with other politicians of the country. A large number of Muslim families migrated to Pakistan from all over India was a great challenge for newly born Islamic State of Pakistan. The task of Indian Mahajarean Settlement in Dera Ismail Khan District was successfully completed by Alhaj Sahib and his honest and dutiful companions and supporters. The prove of honesty is very clear as Alhaj Sahib did not add an inch of land or bank balance to his heridetary share of property inspite of many chances. Unfortunately soon after independence of Pakistan the incident of Junagarh and the Kashmir war was imposed on the country by Indian forces so Alhaj Sahib personally led a Mujahideen Lashkar from the local volanteers along with Triblemen and fought bravely on the borders of former state of Jammu & Kashmir. In this battle Alhaj Sahib was awarded two USA Property Riffles with a .48 Calibore Revolver snatched from a Dogra Police Officer by Alhaj Sahib gorilla force. Later on the Government of Khyber Pakhtoonkhuwa Province also awarded a medal in recognition for the best performance in Pakistan Movement to Alhaj Sahib. He hail Zulfiqar Ali Bhutto agitation after Tashkand Conference and fully sapported Mather-e-Millat Muhtrama Fatima Jinnah in Presidential Election under the Dictatorship of General Muhammad Ayub Khan. Alhaj Sahib praised Sardar Haq Nawaz Khan Gandapur Shaheed and Maulana Mufti Mehmood efforts against Qadyani Kafir Movement and fully supported Maulana in the general election of 1971. Alhaj Sahib who was very simple in nature and kind hearted person but very strong to achieve the gole of liberty openned his eye in an educated and religious minded Gandapur family of Kulachi town of District Dera Ismail Khan. According to Maulana Hafiz Abdurrahman Kulachvi statement Alhaj Sahib was once provided a chance to preside-over a religious gathering addressed by Hazrat Attaullah Shah Bukhari (RA). He was very regular of late night and early prayer. He keep walk all season from home to District Court or meeting his relative or friends as a routine from the very beginning. In 1970 Alhaj Sahib performed his 2nd Hajj where he was very shocked and grieved about Dacca fall incident abroad in Saudi Arabia. After performing his 2nd Hajj Alhaj Sahib quit his court activities and retired from all kind of politics but continue his social work at his home town Kulachi. The lonely school for boys of Kulachi town was upgraded to High classes few decade ago by his father Khan Sahib where as the Government College Kulachi and Gomal University Dera Ismail Khan were the Gifts of Alhaj Sahib efforts for poor and needy students of the vicinity. Alhaj Sahib left us for ever on Thursday the 7th August 1986. Senator Maulana Qazi Abdul Latif Sahib offered his Namaz-e-Janaza and finally laid to rest in the Shaheedan graveyard Kulachi town. (Sign In) “INNA LILLAHE WA INNA ALLEH RAJEOON
Sardar Sarwar Jan Khan Gandapur: He has in his possession some two and half thousand kanal (almost 300 acres (120 ha) of land) in tehsil Sarai Naurang. (Please refer to the " Sardar Gandpur, ("Taqsem-i-kalan and Taqsem-i-Khurd) Maal Record of tehsil Sarai Naurang. Khan Revenue department.) According to the Gazetteer of tehsil Sarai Naurang 1865.
Noor Muhammad Tarakai: He was the President of Afghanistan after the Communist Revolution. He founded the Afghan Peoples Party. He was also a great literary figure. He belonged to Shabi Khel tribe of the Tarakai which in fact are the Gandapurs who remained in Afghanistan after the Khaddal Luvañ death.
Naurang Khan: He had in his possession some two and half lac kanal (almost 30,000 acres (120 km2) of land) in tehsil Kulachi. (Please refer to the "Mahfoz Khana, ("Taqsem-i-kalan and Taqsem-i-Khurd) Maal Record of District D. I. Khan Revenue department.) According to the Gazetteer of Dera Ismail Khan District 1882-83, Naurang Khan "did a yeoman service" and saved the British forces in Multan in the fighting of kaneri agisnt the than Punjab rular "Molraj Singh" the Indian War of Independence 1857 AD. He was rewarded jagir in Multan and also in Marwat area near Bannu and the village has been named after him as Sarai Naurang Khan. He had six sons. Before going to settle down in "the New village of Serai Naurang", the sardar awarded some of his property (around the then Railway line, currently GT Road) to the Kundi tribesman from Gul Imanm "Tank" area and the rest he allotted equally to his five out of six sons. The five villages were named after his sons (Kotka Meherdil Khan Gandapur, Kotka Nawaz Khan Gandapur, Kotka Sarfraz Khan Gandapur, Kotka Bakhtyar Khan Gandapur, i.e. the son of Zaman Khan elder son of Sardar Naurang Khan Gandapur, and the younger one Kotka Sikandar Khan Gandapur). All these properties lie on the bank and around the Kakki Road in Tehsil Serai Naurang Khan.Now currently the descendants of

Meherdil Khan Gandapur and Sikandar khan Gandapur are inhabited in their respective villages while the descendants of other three sons have migrated back to tehsil kulachi. Sikandar khan Gandapur had two sons,Hussain khan Gandapur and abdul Rahim khan Gandapur. Hussain khan gandapur died issueless while Abdul Rahim khan Gandapur had got four son: Naeem Khan Gandapur,Shah Aurangzeb Khan Gandapur,Ramzan khan gandapur and Aman Ullah khan Gandapur. Aman Ullah khan Gandapur had premature death while Aurangzeb khan Gandapur died issueless.
Aurang Zeb Khan: An Aligarh law graduate who had been the President of the Student Union there. Practiced law at Peshawar. Participated in the second Round Table Conference held in London in 1931 as the Assistant of Sir Sahibzada Abdul Qayoom, who represented NWFP(Now Khyber Pukhtoonkhwa) there. Became a member of the First Legislative Council in 1934; re-elected to remain a member of the first legislative assembly of NWFP(Khyber Pukhtoonkhwa) from 1937 to 1946. Founded first Muslim League Parliamentary Party in the Assembly in 1937 and became its leader and the Leader of Opposition in December 1937. He was one of the seconders of the Lahore (Pakistan) Resolution (the only one from Frontier) and was the only Frontier leader to have the honour to address that Open Session of All India Muslim League, at Minto Park Lahore on 23 March 1940. Became the first Muslim League Chief Minister in May 1943 and remained so till March 1945 when a No-Confidence Motion moved Congress led by Dr. Khan Sahib was successfully carried. (Incidentally it was with the support of two Muslim League members, Saadullah Khan of Umarzai and Faizullah Khan Ghaznikhel, who voted for Congress.) After the No-Confidence he completed his tenure as Leader of the Opposition but did not take part in the next election and retired from politics immediately after independence.
Sardar Muhammad Hayat Khan Gandapur: Son of Sardar Jehangir Khan Gandapur "Embassador to Burma (now known as Myanmar)". President of All India Muslim League Students Federation during his graduation at Aligarh University. Childhood friend of Sartaj Aziz, an ex-Finance minister of Pakistan.

Sardar Innayat ULLAH Khan Gandapur
Inayat Ullah Khan: Born in Kulachi on 27 August 1919, famous for his Texan attire, served as Chief Minister of the Khyber Pukhtoonkhwa from 1973 to 1975, and held various portfolios of Revenue, Excise & taxation, Transport, Law & Parliamentary affairs, Communication and works, Irrigation, Finance, Agriculture from his tenure in 1970s to 2005. He would always stand as an independent candidate in his political career. He was the oldest member of the Khyber Pukhtoonkhwa Parliament and died, while still being a member of parliament at the age of 86, on 28 April 2005.

Sardar Aminullah Khan Gandapur Born in Kulachi 1944, graduated from Pakistan Military Academy in 1964 and served in the Frontier Force Regiment of Paksitan army. In 1974, he got his premature retirement. In his brief service of ten years he saw action in Rann of Kutch (Mar 1965- wherein he was awarded Commander in Chief Commendation card for gallantry and devotion to duty) and the Indo Pak wars of 1965 and 1971. He had been an instructor in the two prestigious institutions of Paksitan army; the Pakistan Military Academy, Kakul and School of Infantry and Tactics, Quetta. He remained Provincial Minister for Revenue and Excise and Taxation in N.W.F.F. (now renamed as Khyber Pakhtoonkhwa from 2000-2002. It was during his tenure in the cabinet (2001) that the work on Gomal Zam Dam, a mega irrigation and power project. The project would boost the economy of the area and tribe as most of 163,000 acres of land lies in the Gandapuri area. Is also the author of a book "Tarikh-i-Sar Zamin-i-Gomal (The History of the Gomal land) published by National Book Foundation, Islamabad.
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Intellectuals
Mamoon Tariq Khan: Inventor of Hypermostlinks and the communication technology Moonitin.[2] In 1993, he broke the speed record for the fastest time to memorize 52 abstractions with no errors. In doing so, he was the first ever to memorize 52 abstractions in less than 52 seconds (44.62 seconds).[3] And, as the world record is the only time-based brain/memory efficacy record in the Guinness Book, his world record was then considered one of the most substantial of all individual human achievement records. He was thus credited as "The Man with the Finest Retentive Brain in the World".[4] His ancestors are prominently represented in this list as well. He is the great great great grandson of Naurang Khan (Politics) from his mothers side, he is the great grandson of Ata Ullah Khan (Literature) from his mother's side, he is the grandson of Aman Ullah Khan (Sports) from his mother's side, and he is the nephew of both Brig Hamid and Rashid Junior (Sports) from his father's side.
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Literature
Dr. Muhammad Jan Khan Gandapur: A Ph.D. in Atomic Energy (Gold Medalist) from Aligarh University. He was also Director of the Peshawar Board of Intermediate & Secondary Education.
Sher Muhammad Khan: He belongs to Ibrahim Zai sub-tribe of Gandapur.Author of Persian book Tawaikh Khurshid e jahan with urdu translation on the name ofTarikh e Pashtun in the latter half of the 19th century.[5]
Aminullah Khan Gandapur: Author of "Tarikh-i-Sarzamin-i-Gomal" (The History of the Gomal Land)(Urdu) National Book Foundation, Islamabad 2008)
Atta Ullah Khan Atta: Persian poet and scholar of the 20th century. He belongs to the Bahadur Khel sub-tribe of Gandapur. He was educated at Aligarh and was a famous lawyer practicing in the D. I. Khan region. President Ghulam Ishaq Khan did his law apprenticeship under him.
Faqir Noor Muhammad:[6] Sufi and writer of various books. He was an authority on interpretation of the teachings of Sufi Hazrat Sultan Bahu. He translated Risala-Roohi, written by Hazrat Sultan Bahu in Urdu.[7]
Tahir Kulachvi: Son of Faqir Noor Muhammad; Pashto poet. Received pride of performance for his literary services.He wrote three Pashto poetry books "Da Meene Ghaizh","Da Hussan Laman and "Mizrab".
Qadir Dad Khan: Author of Tarikh e Gandapur ("History of Gandapurs"). A teacher by profession, he also wrote other books.
Sana Ullah Shamim: Son of Fateh Ullah Khan (Assistant Commisioner), is currently Deputy Advocate General of Peshawar High Court, Poet of Pashto. He has been elected as general sectary and president of district bar D.I.Khan. He wrote many books which are yet to be published. He also worked in radio Pakistan for 15 years.
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Sports
Aman Ullah Khan: Son of Atta Ullah Khan (see above in Literature); played football/soccer for Punjab University, Aligarh University, Mohammadan Sporting, and was a pivotal full-back of the All-India Football Team.
Abdur Rashid Junior: Highest hockey goal scorer of the 1960 Mexico Olympics and winner of all three Olympic medals: Gold, Silver, and Bronze.
Abdul Hamid Hamidi: The Captain of the Pakistan Hockey Team in 1960, winners of Pakistan's first Olympic Gold Medal. A veteran of four Olympic games.
S Abdul Wahab Khan He was SET teacher and died at the age of 55 years only due to heart Attack in 1991. He was Joint Secretary with Akbar Hayat Khan and Ahmad Nawaz (Wazi Khan) Gandapur student union of Sardar Haq Nawaz Khan Shaheed cabinet. He was secretary D I Khan Divisional Badminton and Table tennis Association and organized three (3) All Pakistan Ranking level tournaments in Dera Ismail Khan City.
Inam Ullah Khan: Winner of two Gold medals in the Free Pistol event of the 1993 Dhaka SAF Games.[8]
Anwar Zeb Jan: Son of Dr. Muhammad Jan Khan Gandapur. President Pakistan Cricket Board (North West Frontier Province).[9]
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Future of the tribe

The future of the tribe is brighter than that of the other tribes living nearby. The main obstacles to their well-being have been poverty, trade, internal feuds and political maneuvering of the tribe. The completion of the Gomal Zam Dam (presently under construction) would change the economic conditions of the tribe as the barren land would get canal irrigation facilities.