Welcome to Mardan

Mardan is the name of a big city in the North West of Pakistan. It is the headquarters of Mardan district and division. The region has a very rich cultural and heritage History.

This is an independent and unique web site. It will not only reflect the real life of the people of Mardan but will also work as a tool in the development of this beautiful and wonderful city of culture.

History

Ashoka stone Shahbaz Garha

Mardan has an important historical and geographical position. A region communicating Afghanistan and India in the past, it had witnessed a wonderful history. Alexander the Great reached the valley through Kunar Afghanistan and Swat in 326 BC.This was followed by Buddhism till the 7th century AD.Towards the end of 7th century; the Afghans arrived in the region. They introduced Islam in the valley. Following this Sultan Sabuktagin, Mahmood Ghaznavi, Mohammad Ghori, Mughals till the time of Aurangzeb and Nadir Shah ruled the valley. Then came the Sikhs and finally British Raj till 1947.

It looks as it was very easy to rule this valley. But in reality the great people always fought for their independence. They were so brave that they earned the name "MARDAN" for themselves. It means MEN with charisma and courage. Hence the area is called Mardan.

Ashoka Stones

Ashoka converted the area to Buddhism. Like most of the religions of today he promoted:

Justice, much good and little evil, kindness, generosity, truthfulness and purity.

This has been written on stone so that it might remain longer and that future generations may benefit from this.

The large rock of Shahbaz Garha promotes: prohibition of needless killing and sacrificing of animals provision of health facilities for humans and animals digging of wells prohibition of anti–social religious festivals good behavior with all obedience to parents

Sheikh Malee

Sheikh Malee was a great Pashtoon Geographer. He lived about 500 years ago and was one of the reliable friends of Sardar Malak Ahmad, a famous Yousafzai leader. In those days Mardan, Buner, Swat and other Pashtoon areas were collectively known as Swat. He was a sincere and an honest man. But he is famous because of the land allocation programme called "Veish" which he introduced in Peshawar, Mardan, Buner, Swat and other areas. He introduced the Unit of the land. He classified Pashtoons into nine major subgroups and the region into nine districts. He wrote a book in nine volumes about his land reforms. This is called 'Daftar e Sheikh Malee' and has been mentioned in the poems of the great poet, Khushal Khan Khattak.

Pa Swat ke dee dwa seeza
Yo Makhzan da Darweza de bal Daftar da Sheikh Malee

(There are two good things in Swat.
One is the book of Darweza and the other is the book of Sheikh Malee ).

This great reformer is buried in Shah Dand Baba Cemetery, Hoti Mardan.

The work of Sheikh Malee was highlighted about 25 years ago when the Provincial government named the new housing project in Mardan as Sheikh Maltoon Town.

Mardan Zanana Hospital

This hospital was founded by a Danish Lady Doctor called Marie Holst in 1906.She was a part of the Danish Tent Mission (later on called the "Danish Pathan Mission"). This was run by a doctor, assisted by Danish sisters and local staff. While in Mardan one of the nursing sisters, Margreth Rasmussen, got married to a man called Jens. He wrote his first book in Danish language about Pathans and Islam. They both spent many happy years in Mardan.She was loyal to the husband till he died in 1966.Jens was speaking and writing very beautiful Pashto.

The women's hospital building initially had trees and garden where kids used to play. The open area has been converted into the main hospital now and the original women hospital is hidden behind the building. The entrance to the hospital is not easy and is waterlogged after rain. Surely Dr Marie Holst may have done something about it if she was alive.

The Story of Ghazi Baba

By Kulwant Singh

The battle of Nowshera in NWFP (now in Pakistan), which according to the locals there, was a final blow to the NWFP by Sikhs. After the fall of Nowshera the tribes of Hoti Mardan assembled under the leadership of Syed Khwaja Noor also known as Mian Khwaja Noor and Ghazi Baba to fight Sikhs. On the day of this skirmish across the Kalpani River running through Hoti Mardan the local tribes of an X–Khel (name deleted) took money from Sikhs commanders. And when Ghazi Baba and his immediate friends went to the battle field in the morning, there was no fighter except them. At this moment the elders of X–Khel came and told them as what has happened and that they should put their arms down as fighting the Sikhs was suicidal. However, Ghazi Baba and his friends fought bravely and lost their lives.

A legend runs that his head was chopped off and when he fell from his horse, he was holding his head in one hand and his sword in the other.

His grave is near village Mohib Banda/Maob Banda a few kilometres away from Hoti Mardan across Kalpani River.

Bakhshali Manuscript

The Bakhshali manuscript is an early mathematical manuscript which was discovered over 100 years ago.

The Bakhshali Manuscript is the name given to the mathematical work written on birch bark and found in the summer of 1881 near the village Bakhshali (or Bakhshalai) of the Mardan district (now in Pakistan). The village is situated 15 km from the city of Mardan.

An Inspector of Police named Mian An–Wan–Udin (whose tenant actually discovered the manuscript while digging a stone enclosure in a ruined place) took the work to the Assistant Commissioner at Mardan who intended to forward the manuscript to Lahore Museum. However, it was subsequently sent to the Lieutenant Governor of Punjab who, on the advice of General A Cunningham, directed it to be passed on to Dr Rudolf Hoernle of the Calcutta Madrasa for study and publication. Dr Hoernle presented a description of the BM before the Asiatic Society of Bengal in 1882, and this was published in the Indian Antiquary in 1883. He gave a fuller account at the Seventh Oriental Conference held at Vienna in 1886 and this was published in its Proceedings. A revised version of this paper appeared in the Indian Antiquary of 1888. In 1902, he presented the Bakhshali Manuscript to the Bodleian Library, Oxford, where it is still (Shelf mark: MS. Sansk. d. 14).

A large part of the manuscript had been destroyed and only about 70 leaves of birch–bark, of which a few were only scraps, survived to the time of its discovery.


Baba Karam Singh

There is no doubt that Mardan is a wonderful place. Once you live here, you love it. This is not only true about the present inhabitants but also those who lived here in the past.Buddhists, Hindus, Sikh,Christians and Muslims equally loved it. One person who loved Mardan was a Sikh Saint, Sant Karam Singh.

Karam Singh joined the Corps of Guides in 1846, which was later reorganized as 5th (Guides) Battalion of the 12th Frontier Force Regiment, with Mardan being its normal duty station. He was spending off–duty hours in prayer in the regimental gurdwara or in solitary meditation on the bank of a nearby stream Kalapani, besides voluntary service in the common kitchen.

In 1857, the Guides formed part of the force that went from the Punjab to the aid of the British locked in a critical combat with Indian soldiers. Delhi fell to the British on 20 September 1857 after a siege lasting five months. The victorious soldiers fell upon the city and freely indulged in loot and massacre.

During this unrestrained pillage, officially permitted, Karam Singh, who had come to Delhi with his regiment, protected several families by standing guard outside their doors, refusing to accept any reward for his help. He was one soldier who stood aloof from this wholesale plunder.

Karam Singh returned to Mardan with his regiment. To be able to devote himself fully to his spiritual pursuit, he resigned from the army. The legend persists till today that once as he remained absorbed in meditation for long hours, he was reported absent from duty, but the officer who went to check up found him present. When Karam Singh, it is said, heard of this strange occurrence, he quit the army. His fame as a saint spread and visitors began to pour in to see him. For their sake, a few thatched huts were constructed near Hoti, a town close to Mardan, a well was sunk, and Guru ka Langar started – all by voluntary service in which soldiers from the Guides also participated.

He did not deliver lengthy sermons, but people felt inspired by his pious manner. Many became his disciples. He had his admirers among Hindus and Muslims and among the turbulent Pathan tribals. He did not go out of Hoti Mardan during the rest of his life, except once when he undertook a pilgrimage to Panja Sahib, Amritsar and Haridvar.

There are so many stories about him in the villages like Gujar Garhai and Rustam. His followers in Jalandhar,Punjab dedicated a site to Dera Hoti Mardan, started by Baba Karam Singh ji.

Guides Memorial will disappear

M.Usman Mardanvi, Archaeologist, Mardan Foundation

S A Ali,Mardan Foundation

Cultural heritage and buildings have its historical significance. It

represents the taste and theme of the time. The Guides Memorial

Mardan also has a very relevant historical importance. It was built by the British in 1892 in memory of their soldiers who sacrificed their

lives in defence of Queen’s Residency in Kabul in September 23rd 1879.

This historical memorial was built in the centre of Mardan city. It has three storey building. There is an opening arch in the centre of this

memorial while on both sides are the stair cases.

There is an influence of Hindu temple on the ground structures, level with suspended leaves in well carved stone works, with marble stones, mouldings which not only support the building but secure it from earthquake shockwaves.The Gothic arches are the British Architect like seen in Churches. On the second floor there are open arches from where a major part of the surroundings is visible.On the third stage there are cupolas on each corner of this memorial. This is an Islamic architect.

On both sides of the building are stone carved lotus flowers for decoration which is of Buddhist idea. On both sides of building there are marble inscriptions in Pushto, Persian and English languages. The names of those soldiers' cavalry and infantry are mentioned. It looks like the Irish Infantry and Battalions.

Some of the history is already is already vanishing. Once there was the door of the gate of Jandul Fort (Dir) but it is not clear whether it has been stolen or has been taken to some other part of the country. There are historical cannons which were used against Umara Khan Jandul. He was the brave Afghan/Pushtun who resisted the invasion of British Army. According to some he is the Napoleon of the East.

There is even more history about this historical monument. But what is the point of discussing it as sadly due to the negligence of the government some parts of this memorial are damaged and broken. There are garbage bags, rubbish wastes and the place looks miserable.

On behalf of Mardan Foundation, we request the government to take a notice of the problem. The right move will be to hand over the management of Guides Memorial to the appropriate authorities. Alternatively an official involvement of local communities and organisations will be useful in the preservation of such historical buildings.

Jens Christensen

Jens Christensen was born on the 24th of August 1899 in Chicago, of Danish parents. Jens' father, Christen Christensen (died 1944), an engineer in the American Telegraph Service, and his mother, Margrethe Poulsen (died 1947) were members of the Presbyterian Church, and their children grew up in a very pious home.

During the First World War, America came to the rescue of France by Sending troops to the French–German border. Jens volunteered for service And joined a regiment bringing provisions to the front line. Back home in 1918, he resolved to become a missionary abroad, and at once started to prepare himself for the task at the New York Missionary Training School in Nyack. Affiliated to this school was the

'Christian and Missionary Alliance'–the CMA mission.

Jens was sent to India by this society in 1922 and then to the North–West Frontier Province (NWFP) to learn the language and start mission work there. Here it is worth looking at the luggage JC chose to bring along. The allowance was mainly spent on books bought second–hand: 'The Church Fathers', Calvin's 'Institutes', commentaries on the Scriptures, the Greek language, dictionaries and grammars. Also handbooks on technical subjects, such as drawing and construction work, and on top favourite American poetry. At Mardan in the NWFP they were met by an old CMA missionary,

Mr Robertson, who gave them quarters.

Mardan was a well–known township in the NWFP for two reasons:

(i) it was the home of the famous British regiment 'The Queen's Own Guides', who had subdued unruly Pathan tribes, making part of the NWFP habitable for ordinary citizens; and (ii) the Danish Mission, Zanana Hospital, founded in 1906 by a Danish lady doctor, Marie Holst. The hospital was supported by the 'Danish Tent Mission' (later called the 'Danish Pathan Mission'), and run by Dr Anna Bramsen, assisted by Danish nursing sisters and a local staff.

The Danish missionaries at the Zanana (women) hospital had long felt the need for work amongst men, and the Home Board agreed. So when, in 1925, Jens applied for work in the TM/DPM mission, he was happily accepted, so much more because he had become engaged to one of the nursing sisters, Margrethe Rasmussen! They were married in January 1926.

He wanted very much to stay on in the NWFP. From the very start, he had wholeheartedly studied the Pushto language and the Pathan way of life, and had come to respect and like the proud and self–reliant people.

His first book in Danish was about the Pathans and Islam. He also felt at home with the Danish Lutheran Mission and its teaching. He was given the tasks: to preach the Good News at Mardan and in the surrounding villages, to take care of the pastoral work in the small Christian community, and to produce Christian literature in Pushto.

He divided his work into three categories:

Evangelisation, Instruction of the Christians, and Literacy Work, that is, comprising tracts in Pushto about the Christian faith, translation of the Bible, and opening of reading rooms for distribution of the literature, and as meeting places for personal talks and dialogues.

In M. A. Taib he found a lifelong co–worker. Taib was a Muslim convert from a village in Swat, where his father was a mullah. He had been baptized by Mr Robertson. He was a writer and a poet, a composer of several hymns, and versified Jens's prose writings, making them more palatable to the Pathan taste.

To begin with, Jens spent much time in the reading room at Mardan, when not travelling in the district with Taib and other Christians to contact the people and preach the Word. The need for literature in Pushto was obvious. In 1927 the 'Pushto Literature Committee' was formed; six missionary societies were involved and Jens chaired the committee. The reading room at Mardan, called 'Dar ul Tabligh' (house of learning), became the centre for printing and distribution.

Books from English, Danish and Urdu were translated. In the Old Testament we find common ground with Muslims, so books about the Patriarchs and about Ishmael were found. 'Stumbling Blocks' only in English and Danish was Jens' answer to a young student who had demanded a logical explanation of the Christian doctrines.

In 1931 Jens began the translation into Pushto of Matthew's Gospel, followed in 1936 by the translation of John's Gospel, followed soon after by a new edition, versified by Taib, and with a commentary by Jens, presented in the best tradition of Muslim religious writings – a tradition which was respected in the publications from Dar ul Tabligh. 'The British and Foreign Bible Society' met the cost (as it later did with the translation of the whole New Testament).

Taib, working as a librarian, kept a record of the distribution of tracts, booklets and Bible portions. It made the annual reports Jens' sent home interesting reading. In 1938, after 10 years with the committee, it showed that 37 different books and tracts by 14 different authors had been published.148,000 copies had been printed, which had been widely distributed through the province and even across the border to Afghanistan, the closed country.

Taib also studied theology with Jens and in 1938 he was ordained pastor by Bishop J. Sandegren, from the Lutheran Swedish Church in South India. In 1939 the church building at Mardan stood ready and was consecrated by the Anglican Bishop, George Lahore, in April.

There were now two congregations: one Pushto and one Urdu at Mardan, as well as small ones at Malakand and Swabi. Taib became a travelling pastor, now meeting his fellow men in new situations, giving rise to many questions as a Christian Pathan serving poor Christian communities.

When the Second World War broke out the Danish Mission was cut off from its home base and its support. It required some rethinking and Jens received a commission as recruiting officer at Mardan in the 'Allied Cause' that is the united forces against Hitler, his regime and confederates.

The office was in one of the old hospital buildings, so Jens just had to cross the road to find himself in his own office, where he also chaired the committee for the translation of the New Testament from Greek into vernacular Pushto. It was done very thoroughly under the auspices of 'The British and Foreign Bible Society', and was finished in 1945. Jens' concern about church leadership and the work of evangelists and

missionaries found expressions again and again in letters, articles, reports and lectures.

From 1950–60 he worked steadily on a correspondence course comprising 37 lectures. There were students in several countries. We now find the lectures in the book 'The Practical Approach to Muslims', edited by a mission society in North Africa.

To help young preachers, Jens published his sermons for each Sunday in a church. In 1955 he prepared the Constitution for the Lutheran Church in Pakistan (PLC), and in 1959 'The Book of Common Worship of the Pakistani Lutheran Church', with the Creeds and the Augsburg Confession, was published. He was consecrated Bishop of the PLC in 1955.

Jens Christensen was a soldier in the Church Militant, and at the frontline. He was loyal to the last in spite of much illness and many trials. He was an inspiring leader and a good friend of many different people, who enjoyed the cheerful hospitality of his and Margrethes' home. He was only 67 when he died in 1966. At his side was his faithful wife and secretary Margrethe who, until her own death in 1983, very actively supported and promoted his work.

At the front of the Mardan Church there is an inscription, in Jens' beautiful Pushto handwriting:

"This is now his farewell to the Pathans."

Music,Poets and Writers in Mardan

By Akbar Hoti

There is no doubt that Pushto Singers and Musicians of Mardan are well known throughout Pukhtoonkhwa and Afghanistan. On the one hand the poets have written beautiful poetry and on the other hand the musicians and the singers have worked hard to convert these into beautiful songs. The majority of this traditional group of singers and musicians are living in Par Hoti Mardan. Most of them have come from Marghuz and Baja Bam Khel in Swabi and some from Swat. The reason of coming to Mardan was the hardships of life in their villages and the relatively closer geographical position of Mardan to Peshawar. From here they used to visit other places to perform .They also used to go to Peshawar Broadcasting Station for recording of the songs. There were small studio rooms where people used to visit and listened to the music in Par Hoti. For this reason this area was called the music bazaar of Mardan. Some great singers have emerged from Par Hoti. The famous ones are Bachazareen Jan, Qamro Jan, Kishwar Sultan, Mashuk Sultan, Nigar Sultan,Khatoon, Shakila Naz and Neelam. The well known Pushto singer Khial Muhammad also learnt singing in Mardan in his childhood. The musicians who became popular are Farrukh Seir Shama, Rahdat Hussain, Muhammad Anwar Master and Wali Dad Tibla Nawaz. At the present time Master Liaqat, Moeen Ali, Iqbal Hussain Shan, Laloon, Fazal Wahab Dard, Zar Nosh, Muhammad Ali (Rabab Nawaz), Malik Aman and Kachkol Ustaz are worth mentioning. These are the people who have kept the Pushto music alive and in particular the traditional and folk music of Pukhtoon Nation. They are also working hard to promote Pushto poetry and language. Despite the struggle, this group of people have always been living in poor conditions. The main reason is that like the Pushto language, these are the disadvantaged people. There is not enough coverage of Pashto language on the Government Media. With the introduction of Private Pushto Radio Services and TV Channels there is some hope that Pushto language and along with it the Pushto Music will flourish. Badshazarin Jan Akbar Hoti Badshazareen Jan is one of the famous Pashto singers. She comes from Mardan and started singing in a very young age. Her first song was played by Radio Peshawar in 1949 when she was only 7 year old.This great singer was born in Par Hoti in 1942.Her father was Abdul Rahim who concentrated on her education. She was the first Pashto female singer who passed Metric exam from a local school for girls She got the initial music lessons from her elder sister, Dilbar Jan Balelai and later on regular training from Pazir Gul Ustaz. She is the only singer who has sung in Pashto, Hindko, Punjabi, Farsi, Potohari, Saraiki and Urdu languages. Apart from every corner in Pakistan, she has performed in India as well.She is not only a good singer but also played a central role in Radio dramas like Jalat Khan-Mahbooba and Sher Alam-Mamoonai. She was given an award for best performance in 1960s and in 2000 she received a Medal of distinction. She remained single and dedicated her life to Pashto music. Like everything else the good time has come to an end. Badshazareen Jan is living quietly in Gulbahar Peshawar. The grant from Radio has been stopped and she is facing financial problems. She deserves more what she received for her good work. She has recorded many songs but the ones we like are پناه ولاړه يمه هلکه بلۍ مه نړوه ليدې مې نۀ شې او زۀ Aw za pana walarha yama...Halaka balai ma narhawa, leedey mey na shey 2.ما پر ے سيز ے ځې په مکيزونو ياره هوجرې له بله ډيوه و ړ ے Maa pe sezey..... Zey pa makezoono yara....Hujrey la bala deva worey... Qamro Jan By Akbar Hoti Mardan is playing a very central role in keeping the Pukhtoon culture alive. Apart from literary activities, it has produced some very top singers who have performed at the top levels. These traditional singers are not only known to the people of Mardan but are very popular in the entire Pukhtoon population throughout the world. Qamro Jan is one of these singers .This vocalist was born in 1944 in Par Hoti. Her father Nawab Khan was a musician and a good Harmonium player. Qamro Jan was fond of music and had a beautiful voice since young age. Her first song was broadcasted from Peshawar Radio Station in 1959 and she was only 15 year old at that time. The producer was Rashid Ali Dehqan and the director was Qazi Saeed. This was the song that popularized the poet Ali Haidar Joshi and the story of Yousaf Khan Sher Bano. The song called "Badala" was a hit and following this Qamro Jan became a famous artist. Initially she used to sing on Radio only as there was no television or Pushto movies. She rented an accommodation in Qissa Khwani and was paid fifty rupees for each recording of the song. Later on she sung on stage and television. She received an award for her best performance from Peshawar Radio Station. She sung patriotic songs and anthems at the time of wars in 1965 and 1971 but she has never been awarded for this by the National, Provincial or the divisional authorities. This great singer is still alive. She even does not have her own house. She is living in Par Hoti in a small house made of mud and clay. She is paying 600 rupees per month to the landlord. Qamro Jan played her role to popularize Pushto music and Mardan. Now it's up to the authorities and the people of Mardan to take care of this wonderful singer. She is passing through the most difficult period of her life. Song This song is written by Dr Israr and is sung by the vocalist Haroon Bacha. You can listen to the song by visiting the following link: http://www.musafar.com/new_songs/nsp/pushto_new_songs_004.html Khalak badal shoo, Ka badal shuloo wakhtoona Jinakay na razi goodar tha Pakhwa ba har mazigar, da nazar sel wo-- Mangi pa sar ba junoo, jor karey tel wo-- Da goodar har bootay ba da sar poolel wo-- Wus pake aloozi spera spera badoona Jinakay na razi goodar tha Da sa jadoo woka cha, pa kali kor-- Da goodar patey na sho, haghasey nor Pa deedanoono bandey, porey sho wor-- Cherta mayeno ta cha wokra azaroona Jinakay Na Razi Goodar Tha Hope you enjoyed the song. And if you have then why not listen to it again Poets and Writers Pushto language is probably spoken in its best form in Mardan. The written script is also a popular one and is taught in schools. The poets and writers of Mardan are well known in the region. They have always worked for the uplift of the nation and the language. They have tried to highlight the importance of Pushtun National Unity and not to forget their glorious past. They have been in the front of row of campaigners for human rights and social justice. At the same time they are the poets of nature, beauty,love and peace. The work of these poets and writers became more obvious and organised when they formed Pashto Adabi Jarga (Literary Society) in 1955.The time between 1962 and 1970 was the golden period of this society. This was the time of political awareness in the country and these intellectuals did a brilliant job in introducing the new ideas and progressive Pashto Poetry. The group had personalities like Asghar Lala, Sher Ali Bacha, Qamar Rahi, Pir Gohar, Dr Amin ul Haq, M R Shafaq, Mohammad Iqbal Iqbal, Jamal Razi, Israr Toru and Mian Khairul Haq Gohar. They used to hold regular poetry and other literary sessions in the office of Sher Ali Bacha who was a lawyer by profession. There is no doubt that these activities attracted younger poets who benefited from the Jarga and later on became very famous in the literary circles of the region and media. It is a big task to mention and write about all the poets of Mardan. We have selected 20 prominent names who are not only the poets and writer but they have served the people of Mardan in some other capacity as well.Mian Khair ul Haq Gohar, Hasan Khan Soz, Dr Amin ul Haq, Sher Ali Bacha Anwar, Qamar Rahi, Asghar Lala, Pir Gohar, Mohammad Iqbal Iqbal, Jamal Razi, Dr Israr Israr, Humayun Huma, Israr da Toru, Shamsul Qamar Andesh, Noor ul Bashar Naveed, Miraj Khan, Mamoon ur Rasheed, Zubair Hasrat, Meem Ray Shafaq, Abdur Rauf Zahid, Professor Dr Salma Shaheen….. The list is not the final one and we will publish more about the poets and writers very soon. Mardan is extremely lucky to have such a bunch of talented people. Poets and Writers of Mardan Mian Khair ul Haq Gohar Hasan Khan Soz Dr Amin ul Haq Ali Haidar Joshi Sher Ali Bacha Qamar Rahi Asghar Lala Pir Gohar Mohammad Iqbal Iqbal Dr Israr Israr Shamsul Qamar Andesh Mushtaq Majrooh Humayun Huma Israr da Toru Meem Ray Shafaq Abdur Rauf Zahid Jamal Razi Mahboob Ali Mahboob Noor ul Bashar Naveed Miraj Khan Mamoon ur Rasheed Muhammad Saeed Saeed Mian Wakeel Shah Faqir Khel Faizul Wahab Faiz Akmal Lewaney Muhammad Zaman Adil Akbar Hoti Salma Shaheen Zubair Hasrat.