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**graveyardofempires** · 04-04-2011, 02:28 PM

Qais abdul Rashid is our honourable ancester.
let me check wikipedia..............

**gadoonwal** · 04-04-2011, 03:10 PM

I read many books but do,nt think Qais abdurashid was the ancester of all pashtuns.
Pashtu and pashtun race is thousands of years old.The Qais abdurasheed stroy is only 1400 years old.
The karlans are not the decendants of Qais baba and same gose for ,,sarban,,.
He could be the ancester of ,,gharghasht and betan,,, .The ,,sarbanis,,is very large group and their history is not that recent.

Qias baba was born in ZHOB pashtunistan/south pashtunkhwa near queta and most gharghasht subtribes such as mandokhel,pani and kakar etc are still live in the same region.
May be i am wrong but the pashtun history is not recent.

**graveyardofempires** · 04-04-2011, 03:12 PM

Pashtun history is unknown

**gadoonwal** · 04-04-2011, 03:12 PM

Qais Abdur Rashid

From Wikipedia, the free encyclopedia

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Qais Abdur Rashid Khan (575 - 661) (Pashto: قيس عبد الراشد), also known as Kesh, Qesh and Imraul Qais,[1] is a legendary ancestor of the Pashtun race, claimed to be the first ethnic Pashtun who travelled to Mecca and Medina in Saudi Arabia during the early days of Islam.[2]) Qais Abdur Rashid is believed to be thirty-seventh in descent from King Saul or Malik Talut.[3]
Qais Abdur Rashid Khan was born in Zhob,[4][5] region of modern day in Baluchistan, Pakistan. Upon hearing about the advent of Islam, he was sent by his tribe to Medina in Saudi Arabia. He met the Islamic prophet Muhammad and embraced Islam there, and was given the name Abdur Rashid by Muhammed. He then returned to the region of Afghanistan and introduced Islam to his tribe.,[6]a lot of history of Afghanistan said Pashtuns Before they Became Muslims, It is also claimed that the famous warrior companion, Khalid ibn al-Walid, introduced Qais Abdur Rashid to the Prophet.

The Afghan historians proceed to relate that the children of Israel, both in Ghore and in Arabia, preserved their knowledge of the unity of God and the purity of their religious belief, and that on the appearance of the last and greatest of the prophets (Mohammed) the Afghans of Ghore listened to the invitation of their Arabian brethren, the chief of whom was Khauled (or Caled), son of Waleed, so famous for his conquest of Syria, and marched to the aid of the true faith, under the command of Kyse, afterwards surnamed Abdoolresheed.[7]
—Mohan Lal, 1846

According to Thomas Walker Arnold however, the account in which Afghans were introduced to Muhammad by Khalid ibn al-Walid is without any historical foundation.[8] Further, numerous genetic studies show that the Pashtuns are made up of a very high diversity of Y-chromosome haplogroups, negating any question of a common ancestor for the group within the last 5000 years.
According to a pre-1600 AD work written by a respectable author, Firishta, a famous 16th century Persian historian in South Asia, points out that some of the early Pashtuns (Afghans) may have been Copts before they became Muslims.[9]
Qais Abdur Rashid is said to be buried on top of the Qais Mountain (known locally as "Da Kase Ghar"), which is in the Zhob. Some people visit the place and make animal sacrifices, usually a sheep or a goat, at the tomb of Qais as to help feed the poors. Nearly all of the major Pashtun tribes are progeny from his sons or daughters.[10]
Contents

[hide]

[edit] Descendants

Below is a list of some major tribes of the ethnic Afghans.

General Genealogy of the Pathan tribes (Pashtun tribes) of Qais Abdur Rashid, dated 1908.

[edit] Sarban

Sherani,babar is from 1 of sons from sherani cast,as sherani is 1st cast in pashtoon originally

[edit] Batan

16.Udns Strikers
[edit] Ghourghusht

Karlani Afghan Tribes Genealogy & Family Tree.

[edit] Karlan

10.Yaqoob zai

**gadoonwal** · 04-04-2011, 03:20 PM

If we follow that tree it gives us wrong information.How could the orakzais,afridis etc be the decendants of gharghasht?
But on the list it give us different info.

**gadoonwal** · 04-04-2011, 03:23 PM

afridi,orakzais,mangal etc are karlans.

**gadoonwal** · 04-04-2011, 03:28 PM

Originally posted by graveyardofempires View Post

Pashtun history is unknown

yes for the most part you can say.
There are few non pashtun tribes now pashtunised.
But most of them still look the same.
pashtuns never care about their language.Their history is written by non pashtuns and iranians.Iranains hate pashtuns.
They still busy changing the history of pashtuns.

**graveyardofempires** · 04-04-2011, 03:37 PM

Originally posted by gadoonwal View Post

yes for the most part you can say.
There are few non pashtun tribes now pashtunised.
But most of them still look the same.
pashtuns never care about their language.Their history is written by non pashtuns and iranians.Iranains hate pashtuns.
They still busy changing the history of pashtuns.

you dont know what you are talking about.

Pashtuns do care about their language unless you are an anti pashtun ellow trying to be sarcastic.
Our history is written by Islamic sources some persian sources and some greek.If we want to know the history than it lays in the persian history and they were the ones calling us Afghans.
how can they change history of PAshtuns?

**gadoonwal** · 04-04-2011, 04:13 PM

Originally posted by graveyardofempires View Post

you dont know what you are talking about.

Pashtuns do care about their language unless you are an anti pashtun ellow trying to be sarcastic.
Our history is written by Islamic sources some persian sources and some greek.If we want to know the history than it lays in the persian history and they were the ones calling us Afghans.
how can they change history of PAshtuns?

you have problem understanding the real point and always try to turn it to something els.
I know what i am talking about.

Pashtu is thousands years right,same gose for fars and arabic so why your hsitory is wriitten by non-pashtuns?
How did they care then.?
Find us pashtu book before khoshal khan and ansari where they wrote something related to pashtun history in pashtu?
Herodotos a greek historain make some sense and called us ,,pakhteen or paktawees .
iranain called you afghan rigt but did you know armenain also called us afghan and in the armenaian language it mean the people of mountain which we are.
some say we are the decendants of afghana,these are all stories.
But we say we are pashtuns all other names are just the stories.
iranains also called us dewzads,,,so do you agree with that?
read pashtana da tareeh pa rana ki for confermation.
There are non-pashtun pashtunised tribes if you want i can give their detail here.

**graveyardofempires** · 04-04-2011, 05:44 PM

Originally posted by gadoonwal View Post

you have problem understanding the real point and always try to turn it to something els.
I know what i am talking about.

Pashtu is thousands years right,same gose for fars and arabic so why your hsitory is wriitten by non-pashtuns?
How did they care then.?
Find us pashtu book before khoshal khan and ansari where they wrote something related to pashtun history in pashtu?
Herodotos a greek historain make some sense and called us ,,pakhteen or paktawees .
iranain called you afghan rigt but did you know armenain also called us afghan and in the armenaian language it mean the people of mountain which we are.
some say we are the decendants of afghana,these are all stories.
But we say we are pashtuns all other names are just the stories.
iranains also called us dewzads,,,so do you agree with that?
read pashtana da tareeh pa rana ki for confermation.
There are non-pashtun pashtunised tribes if you want i can give their detail here.

i guess you missed the point and as always went to the extreme.
I dont know why other peoples have written about us ,maybe we are just important.we do have pukhtunwali and oral traditions.
Back than they probably didnt have media as well.
the persians called us Afghans cuz they probably have heard us or ........

back than they were called persians and yes they called US me and you Afghan.Armenians call us Afghans?how is it pronounced/source please? its interesting but still it could just be a word not good enough as evidence.For something as important as history of Pukhtane.and btw Afgaan in dutch means going off so does that mean they invented the name?
offcourse we have been calling ourselves Pukhtane or Pushtane .
I dont know why you have Afghannamephobia but it is getting irritating and how can you justify it using Pashto? they are both the same.

ok where is the list of the fake "pashtunised" pashtuns?

**Manzareh** · 04-04-2011, 11:59 PM

Imru' al-Qais
From Wikipedia, the free encyclopedia

Imru' al-Qais bin Hujr al-Kindi (Arabic: إمرؤ القيس ابن حجر الكندي) was an Arabian poet in the 6th century AD, and also the son of one of the last Kindite kings. His qaseeda, or long poem, "Let us stop and weep" (Arabic: قفا نبك) is one of the seven Mu'allaqat, poems prized as the best examples of pre-Islamic Arabian verse. Imru' al-Qais was born in the Najd region of northern Arabia sometime in the early 6th century AD. His father was said to be Hujr bin al-Harith (Arabic: حجر ابن الحارث), the Kindah monarchy's regent over the tribes of Asad and Ghatfan, and it is believed that Imru' al-Qais was born in the territory of Asad. His mother was said to be Fatimah bint Rabi'ah al-Taghlibi (Arabic: فاطمة بنت ربيعة التغلبي).
Legend has it that Imru' al-Qais was the youngest of his father's sons, and began composing poetry while he was still a child. His father strongly disapproved of this habit in his son, believing poetry to be an unseemly pastime for the son of a king. His father also disapproved of Imru' al-Qais' scandalous lifestyle of drinking and chasing women, and eventually banished him from his kingdom, or so the legend goes. Later, when the tribe of Asad rebelled and assassinated his father, Imru' al-Qais was the only one of his brothers to take responsibility for avenging his death. Renouncing wine and women, he fought the tribe of Asad until he had exacted revenge in blood, and spent the remainder of his life trying to regain his father's kingdom.
Like many figures of early Arabia, which at that time lacked a formal writing system and relied on the oral transmission of stories, the details of the life of Imru' al-Qais are hard to determine with any certainty. Even so, historians have been able to compare the various stories written down by later biographers with clues from Imru' al-Qais' own poems and information about major historical events in the Persian and Byzantine empires to reconstruct a probable account of the life and ancestry of this most famous of the Jahili (pre-Islamic) poets.
According to one account, his full name and ancestry was Imru' al-Qais, son of Hujr, son of al-Harith, son of 'Amr, son of Hujr the eater of bitter herbs, son of Mu'awiyya, son of Thawr of the tribe of Kindah (Arabic: إمرؤ القيس ابن حجر ابن الحارث ابن عمرو ابن حجر اكل المرار ابن معاوية ابن ثور الكندي). He was also referred to as "The Lost King" (Arabic: الملك الضليل), because he was never able to recover his father's throne.
Contents [hide]
1 Ancestry
2 Early life
3 The death of his father
4 Exile and death
5 Poetic influences
6 Religion
7 Cultural impact
8 See also
9 Works cited
10 References
11 Further reading
[edit]Ancestry

The tribe of Kindah had its origins in the mountains of southern Arabia and migrated north to Najd sometime in the 4th or 5th century AD. Sometime in the 5th century they asked the king of Yemen to select them a king, and Hujr the "eater of bitter herbs" became the first Kindite king.[1] He was succeeded by his son 'Amr, who was succeeded by his son al-Harith, who was the greatest of all the Kindite kings. One of al-Harith's sons was Hujr, and he made him regent over the tribes of Asad and Ghatfan, and Hujr was the father of Imru' al-Qais.
Of al-Harith, it is told that when the Persian emperor Kavadh I adopted the teachings of the religious revolutionary Mazdak, al-Harith converted to Mazdakism with him. This caused Kavadh to make al-Harith king of the Hirah, a region in the south of modern-day Iraq, and expel his previous Arab vassal al-Mundhir. Kavadh's son Khosrau I rejected Mazdakism and rebuked al-Harith, restoring al-Mundhir to the throne of the Hirah.[2] It is not known for sure how al-Harith died, but some reports indicate he was captured by al-Mundhir as he fled al-Hirah, and then killed along with two of his sons and more than forty of his kinsmen.[3] Imru' al-Qais mourns this tragedy in one of the poems attributed to him:
Weep for me, my eyes! Spill your tears
And mourn for me the vanished kings
Hujr ibn 'Amru's princely sons
Led away to slaughter at eventide;
If only they had died in combat
Not in the lands of Banu Marina!
No water was there to wash their fallen heads,
And their skulls lie spattered with blood
Pecked over by birds
Who tear out first the eyebrows, then the eyes.
(Diwan, Poem 2)[4]
In 525 AD Yemen was occupied by the Negus (Emperor) of Habash (modern-day Ethiopia)[3]. With their sponsor destroyed, the Kindah monarchy quickly fell apart. It is probably during this period that the tribe of Asad rebelled and killed Imru' al-Qais' father, Hujr.
[edit]Early life

Historians are divided as to the year of Imru' al-Qais' birth, but but one estimate is that he was born sometime around 526 AD.[3] He was said to be the youngest of the sons of Hujr, king over the tribes of Asad and Ghutfan. Some historians have pointed out that his father had other wives and concubines than his mother, in accordance with the custom of kings at this time, and it is possible that he received little fatherly attention.[5] He began composing poetry from an early age, an activity that his father strongly disapproved of because it was not considered appropriate for the son of a king. Al-Tahir Ahmad Makki comments that "among the northern tribes, likewise, each tribe had its chief and its poet, and the two were hardly ever the same."[6]
Another source of friction with his father was Imru' al-Qais' excessive dedication to lewd drinking parties and his scandalous pursuit of women. One story says that, concerned with his son's lack of responsibility, Hujr tried putting Imru' al-Qais in charge of the family's camel herds, an experiment which ended in disaster.[7] Another story says that Hujr finally disowned his son after Imru' al-Qais publicly courted his cousin 'Uzayzah, and after failing to win her hand in marriage, managed to enjoy her affections in secret, which caused a considerable scandal in the family. Yet other stories say that Imru' al-Qais may have written some lewd verses about his father's wives or concubines, and that this was the cause of their falling out.[8] Whatever the reason, most of the stories agree that Hujr became exasperated with his son's behavior and expelled him from his kingdom. In his exile Imru' al-Qais wandered with his group of rebellious friends from oasis to oasis, stopping to drink wine, and recite poetry, and enjoy the performance of the singing-girls, sometimes tarrying for days before packing up to wander again.
Imru' al-Qais' adventures with women also formed an important part of his early life, consisting according to some records of dozens of marriages, divorces and affairs, all ending badly for one reason or another. Imru' al-Qais' lovers feature large in his poetry, as he praises their graces, lambasts their cruelty, and laments their absence and the longing in his heart.
[edit]The death of his father

Some stories tell that Imru' al-Qais was in his father's army fighting the tribe of Asad when his father was slain, but this is not agreed by all the biographers. The most popular story comes to us from ibn al-Kalbi (d. 826 AD). Ibn al-Kalbi holds that Imru' al-Qais was still in exile at the time of his father's death, and that the news reached him while he was in the midst of a party with his friends. Upon hearing the news, he said "May God be merciful to my father. He let me stray when I was small, and now that I am grown he has burdened me with his blood. There will be no alertness today, and no drunkenness tomorrow," followed by perhaps his most famous quote: "Today is for drink, and tomorrow for serious matters."[3] (Arabic: اليوم خمر وغداً أمر)
It is told that of all his father's sons, Imru' al-Qais was the only one to take responsibility for avenging his father.[9] One story tells that the tribe of Asad sent him an emissary and offered him three options-- either that he kill one of their nobles to equal the death of his father, or that he accept a payment of thousands of sheep and camels, or that he make war on them, in which case they asked for one month to make ready. Imru' al-Qais chose the third option. The tribes of Bakr and Taghlib agreed to support him and fought with him against Asad, killing many Asad tribesmen. Bakr and Taghlib withdrew their support once they judged that enough of Asad had been killed to satisfy the requirements of revenge.[3]
[edit]Exile and death

After exacting his revenge upon the tribe of Asad and losing the support of Bakr and Taghlib, Imru' al-Qays travelled all over the Arabian peninsula and the Levant, taking refuge with different tribes, running from his enemies and seeking support to regain his father's kingship. His last journey was to Constantinople, to seek support from Emperor Justinian. Al-Harith bin Shamar al-Ghassani (Arabic: الحارث ابن شمر الغساني), Justinian's north Arabian vassal, sponsored Imru' al-Qays in his appeal, and most accounts indicate that he won some promise of support from the Byzantine emperor, and perhaps even a contingent of troops. Some reports indicate that Justinian pressed the Negus of Habash (modern-day Ethiopia) to support Imru' al-Qais' bid, but that he refused due to the ongoing feud between the Habash Empire and the tribe of Kindah.
After leaving Constantinople, Imru' al-Qais travelled until he fell ill near the city of Ankara in modern-day Turkey. He remained there until he died. There is a story which says that Emperor Justinian became angry with Imru' al-Qais after he left, and sent a messenger with a poisoned jacket, and that Imru' al-Qais wore the jacket and the poison killed him. This story says that Justinian was angry because he discovered that Imru' al-Qais had an affair with a woman in his court. Most historians downplay the likelihood of this account, in favor of the story that Imru' al-Qais actually died from a chronic skin disease, a disease which he mentioned in one of his poems.[3]
The best estimates of the years of Imru' al-Qais' embassy to Justinian and death in Anatolia are from 561 to 565 AD.[3] It has been said that after the death of Imru' al-Qais the Greeks made a statue of him on his tomb that was still seen in 1262 AD,[10], and that his tomb is nowadays located in Hızırlık, Ankara
[edit]Poetic influences

Makki summarizes the accounts of the biographers in identifying three older poets who Imru' al-Qais could have met and learned from. The first was Zuhayr bin Janab al-Kalbi, a well-known poet who was a friend and drinking companion of his fathers'. It is also possible that Imru' al-Qais learned from Abu Du'ah al-Iyadi, and some accounts say that the young Imru' al-Qais was his reciter (a poet's disciple who would memorize all of his poems). A third possible poetic influence was a 'Amr bin Qami'ah who was a member of his father's retinue, and was said to have later joined Imru' al-Qais' retinue and accompanied him until his death.[11]
[edit]Religion

Most historians in the centuries since Imru' al-Qais' death have been content with the assumption that, as an Arab before the advent of Islam, he was pagan. More recently some researchers have called this view into question, most notably Louis Shaykho (c. 1898), a Jesuit missionary, who insisted that Imru' al-Qais was a Christian. The evidence that Shaykho cites to support his claim consists mostly of a handful of references to Christian practices and symbols in Imru' al-Qais' poems, as well as a few instances of the Arabic word for (the one) God (Allah). Other historians have said that references to Christianity can be explained by the presence of monasteries and missionaries along the northern frontier of the Arabian peninsula, and the fact that many Arabs would have been impressed by these scenes without necessarily converting themselves. Others have pointed out that the word "Allah" was in use by the pagan Arabs long before the advent of Islam, and merely referred to the high God (above all the many others). [12]
Makki reports that some historians have suggested Imru' al-Qais could have been influenced by the purported Mazdakism of his grandfather, but also states that, in his opinion, there is little direct evidence to support this. [13]
[edit]Cultural impact

To this day Imru' al-Qays remains the best-known of the pre-Islamic poets, and has been a source of literary and national inspiration for Arabic intellectuals all the way into the 20th century. Opening his entry in the Dictionary of Literary Biography, Al-Tahir Ahmad Makki says this about Imru' al-Qais:
The Prince-Poet Imru' al-Qais, of the tribe of Kindah, is the first major Arabic literary figure. Verses from his Mu'allaqah (Hanging Poems), one of seven poems prized above all others by pre-Islamic Arabs, are still in the 20th century the most famous--and possibly the most cited--lines in all of Arabic literature. The Mu'allaqah is also an integral part of the linguistic, poetic and cultural education of all Arabic speakers.[14]
Ibn Sallam al-Jumahi (d. 846 AD) said of Imru' al-Qais in his "Generations of the Stallion Poets" (Arabic: طبقات فحول الشعراء):
Imru' al-Qais was the originator of a great many things the Arabs considered beautiful, and which were adopted by other poets. These things include calling up his companions to halt, weeping over the ruins of abandoned campsites, describing his beloved with refinement and delicacy, and using language that was easy to understand. He was the first to compare women to gazelles and eggs, and to liken horses to birds of prey and to staves. He 'hobbled like a fleeing beast' [a reference to his famous description of his horse] and separated the erotic prelude from the body of his poem. In the coining of similitudes, he surpassed everybody in his generation.[15]
Some historians have emphasized the historical significance of the Kindah monarchy as the first attempt to unite the central Arabian tribes before the success of Islam, and Imru' al-Qais' tragic place as one of the last Kindite princes. Others have focused on his colorful and violent life, putting it forward as an example of the immorality and brutality which existed in pre-Islamic Arabia.
Iraqi writer Madhhar al-Samarra'i (Arabic: مظهر السامرائي) in his 1993 book Imru' al-Qais: Poet and Lover (Arabic: إمرؤ القيس الشاعر العاشق), calls Imru' al-Qais the "poet of freedom":
The poet Imru' al-Qais had a gentle heart and a sensitive soul. He wanted the best not only for himself but for all the people of his society. The freedom that he struggled for was not confined to the romantic and erotic relations between him and his beloved Fatimah, and was not limited to his demands to lift the restrictions on sexual relations between men and women, but exceeded all this, so that he was singing for the freedom of all mankind-- and from this point we are able to name him, the Poet of Freedom.[16]
[edit]See also

Arabic Wikisource has original text related to this article:
Imru' al-Qais
Arabic literature

[edit]Works cited

“A Note on the Poet: Imru’ al-Qais” [Arabic: نبذة على الشاعر :: إمرؤ القيس]. almoallaqat.com. Web.
Makki, al-Tahir Ahmad. "Imru' al-Qays." Dictionary of Literary Biography. Ed. Cooperson, Michael and Toorawa, Shawkat. Vol. 311. Detroit: Thomson Gale, 2005. Print.
al-Samarra’i, Mazhar. Imru’ al-Qais: Poet and Lover [Arabic: إمرؤ القيس الشاعر العاشق]. Amman, Jordan: Dar al-Ibda’, 1993. Print.
This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed (1911). "Amru'-Ul-Qais". Encyclopædia Britannica (Eleventh ed.). Cambridge University Press.
[edit]References

^ Makki 2005, pg 213
^ Makki 2005, pg 213
^ a b c d e f g "A Note on the Poet"
^ Makki 2005, pg 213
^ Makki 2005, pg 215
^ Makki 2005, pg 215
^ Makki 2005, pg 215
^ Makki 2005, pg 215
^ Makki 2005, pg 220
^ Arabic theology, Arabic philosophy: from the many to the one, Richard M. Frank,James Edward Montgomery. p.60
^ Makki 2005, pg 220
^ Makki 2005, pg 216
^ Makki 2005, pg 216
^ Makki 2005, pg 212
^ Makki 2005, pg 222
^ al-Samarra'i 1993, pg 40
[edit]Further reading

Wilhelm Ahlwardt's The Divans of the six ancient Arabic Poets (London, 1870)
William McGuckin de Slane's Le Diwan d'Amro'lkats (Paris, 1837)
Friedrich Rückert's Amrilkais der Dichter und König (Stuttgart, 1843)
Kitab al-Aghani, vol. viii. pp. 62–77

**Nokia_Apridy** · 04-05-2011, 02:52 AM

akhhhhhhhhh dar kha post manzerah

**graveyardofempires** · 04-05-2011, 12:18 PM

Arabs also claim abu Hanifa was arab and ibn sina.
just like the iranians they calim any one important is arab/iranian.
So who are we going to believe?arabs or pashtuns?

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