No where in my rather extensive trips through history did I have inkling that a close friend and ally of Mahatma Gandhi, in his non-violent quest for liberation from the British Empire would be a Muslim Pathan, Badsha Khan, who led his own people in their own non-violent quest and were severely repressed, oppressed and slaughtered by the British rule. The biggest surprise is who was the British commander in that operation... which is why this true story has itself been repressed.
A must and easy read for anyone on a quest to better understand the history of the middle east and the ongoing need for non-violent opposition to oppression.

Abdul Ghaffar Khan, or "Badshah Khan" as he was known, was inspired to follow the non-violent movement of Mohandas K. Gandhi, and himself came to be known as the "Frontier Gandhi." Eknath Easwaran has done a very effective job in capturing the essential character of the man, and his nonviolent dedication to Islam. Because Islam is so pervasively characterized as violent, it is essential to read and understand this work, to illustrate that Muslims themselves can be thoroughly dedicated to nonviolence. The life and accomplishments of Khan are contained herein, and it is a good starting point for the beginning reader. Khan's legacy may be ambiguous. He may not have had the political wisdom or the impact of his mentor, Mohandas Gandhi, but certainly his legacy must be remembered and his voice recalled as a counter-cultural alternative to the radical jihadism that the West has known since 9/11. Good work, Easwaran, we should know more about this man.

I am so impressed with Badshah Khan to the point of being overwhelmed with admiration. One reason is his breadth of vision and his tolerance. At one point Gandhi asked Khan if his English sister-in-law had become a Muslim, and Abdul Ghaffar Khan replied that he did not know: "Why should not a husband and wife adhere each to their respective faiths?" (p.145) I long for this kind of tolerance in the world!

The book is an amazing story of success and failure. Khan and Gandhi succeeded nonviolently in bringing independence to India. The failure lies in the facts that: 1) Neither one of them wanted to see the partitioning in to two nations, 2) their dreams of a united Hindu-Islamic nation turned into a nightmare, 3) they both envisioned a nonviolent nation and that has turned out to be a far-fetched notion. Yet, Khan & Gandhi proved that non-violence can work, as proven again by Martin Luther King, Jr., and Nelson Mandela.

As the author notes, probably no other leader suffered so much for the cause of peace and nonviolence as did Khan. No, not even Gandhi or even Mandela. I think we have in this book the profile of THE most amazing man in world history!! And the fact is that he is probably known by far less than one percent of the world's population.

I love everything Eknath Easwaran writes and this book exceeded my expectations. The stories and information are priceless - buy this book if you want to know about the life of Badshah Khan.

I request customers and other visitors to read the article by Arif H. Akhunzada titled "Bacha Khan legacy is Questionable" with caution because in Pakistan objective interpretation and description of history is mostly marred by the official stand on history enshrined in the so-called "Pakistan Ideology".

Pakistan Ideology i.e. the Idea that sparked the struggle for Pakistan is a highly communal, theocratic, and Pan-Islamist view of history that considers the people of the Subcontinent to be divided into two religious communities-Hindus and Muslims-with entirely different ways of life and very little in common to live in a single state or society. According to this ideology, the Idea of Pakistan was born when the first Arab Muslim invader i.e. Mohammad Bin Qasim invaded India (Sindh) and converted some of its inhabitants to Islam.

This divisive and jingoistic philosophy very well serves the interests of the military bureaucracy that has been ruling Pakistan since inception and the allied religious and fudal classess.

As Abdul Ghaffar Khan aka Bacha Khan espoused a non-communal approach to life in which the highest spiritual act and worship was the "service of humanity" irrespective of religious affiliation and practically upheld what he thought as the true purpose of life ( evident from his personal life and joint struggle with Hindus, Sikhs, etc. for freedom), he, therefore, is an anathema to Pakistani national elite. This elite, through a systematic campaign, has tried its best to malign Abdul Ghaffar Khan, mispresent him to the world and his own people i.e. Pashtuns, make him controversial, and permanently erase him from history and the memories of the successive generation of Pashtuns. These elite want Pashtun society to evolve the Taleban way.

There is also another dimension to all this. The political, bureaucratic, economic, and intellectual elite of Pakistan predominently comes from two communities; Punjabis and Muhajirs. The other three communities of Pakistan i.e. Sindhis, Baluchis, and Pashtuns have only peripheral rule in Pakistan. The Punjabi-Muhajir elite wants to build a Pakistani nation based on Islam and Hindustani Muslim Culture. Therefore, any thing that gives these marginalized communities (i.e. Baluchis, Pashtuns, and Sindhis) a sense of identity, pride, self-esteem, and confidence is virtually unbearable for the Punjabi-Muhajir elite that dominate Pakistan.

I will request the world not to forget Bacha Khan. The values and the view of life he upheld are eternal and humanistic. His legacy belongs to the entire humanity rather than a specific community. As a Pashtun, I believe that my people i.e. Pashtuns can achieve spiritual and material success only if they follow Bacha Khan's philosophy of non-voilence and peaceful struggle for personal and collective development. Unfortunately, initially British and later Pakistani state ruthlessly suppressed his movement and philosophy. The politics of the Cold War, in which radical Islam and Jehad were used as counter to communism, also have its share in weakening Bacha Khan's "Khudayi Khidmatgar Movement".

I will further request that readers should read anthropological studies on Pashtuns than relying on superficial views about them here and there.