Afghanistan is a country in Central Asia, bordered by Pakistan (to the south), Tajikistan, Iran, Turkmenistan, Uzbekistan, and the People’s Republic of China. Its capital, Kabul, has been the scene of much violence throughout its long history, from colonial struggles between England and Russia in the 19th century to Cold War conflicts between the Soviet Union and the United States in the 20th century.
Nationalism in Afghanistan is fraught with ambiguities and complexities that are difficult to adequately describe, as it is a country of many ethnic groups. The various ethnic communities living in the same land, whether they like it or not (especially when they are unaware of the evils of ethnicism), sometimes lean towards ethnicism, preferring their own people over others.
There are differing opinions about when nationalism emerged in Afghanistan or whether this sentiment can even be termed nationalism. The Encyclopedia of Nationalism states: “One of the first attempts at independence by Afghan nationalists was the rebellion of 1709, led by Mirwais Khan against the Iranian ruler of that region. His success in expelling the Iranians from the area that later became Afghanistan led his son to seek an expansion of this territory, although this effort was unsuccessful.”
Some believe that Mahmud Tarzi, the son of Sardar Ghulam Mohammad Tarzi, was the first to bring nationalism to Afghanistan. After spending several years in exile, he returned to Afghanistan, where he initiated various activities, including fostering a sense of nationalism, particularly among intellectuals.
According to Farhang (1994), Amir Abd al-Rahman (1880-1901) exiled many of his political opponents, including Sardar Ghulam Muhammad Khan Tarzi, who was accused of conspiring against the government. Grigorin (1969) states that after a brief stay in Karachi, the Tarzi family moved to Damascus, where Sultan Abd al-Hamid II, the Ottoman emperor, granted them permission to reside. This twenty-year exile was crucial for the young Mahmud Tarzi. In the schools of Damascus and Constantinople, he became acquainted with European culture and institutions, learning about the Afghan national revivalist movement and pan-Islamic views. Additionally, he gained administrative experience by serving in the provincial secretariat of the Ottoman government.
A study of Tarzi’s writings, particularly the book “Three-Piece Travelogue on Earth”, reveals that he interacted with various individuals during his exile. It is evident from the pages of this book that he was significantly influenced by Western culture and ideas and exaggerated his descriptions. Consequently, upon returning to Afghanistan, he sought to popularize the concepts he had encountered.
“Nationalist ideas in Afghanistan began with the return of Mahmud Tarzi from the Ottoman Empire in the early 20th century. Mahmud Tarzi, taking advantage of the experiences of Turkish nationalism, attempted to implement this model in Afghanistan.”
When Habibullah Khan ascended the throne, he pardoned his father’s political opponents and allowed their return to the country. Following the death of Amir Abdul Rahman and Sardar Ghulam Mohammad Tarzi, the Tarzi family decided to return to Afghanistan. Mahmud Tarzi’s return was marked by two significant issues: the emergence of modernism and the nationalist movement. Upon his return, he aimed to launch a reform program, urging the Amir of Afghanistan to seriously address issues in education, communications, and industrial structure. He also pointed out the detrimental effects of the Amir’s isolationist policy, which was leading Afghanistan into cultural and intellectual isolation.
By establishing a newspaper called “Siraj-ul-Akhbar”, he endeavored to instill this nationalist sentiment among the people, although he himself acknowledged that he revived this feeling through anti-colonialism and opposition to Afghanistan’s enemies. The book “Dari Prose of Afghanistan” states: “Siraj-ul-Akhbar is an attempt to justify and direct nationalist and anti-colonial movements among Afghans. The articles aim to inspire change and transformation in the populace. To this end, the writers embellish the articles with Quranic verses and Prophetic hadiths and mix them with poems and sayings of elders to resonate with the readers’ sentiments.”
It should be noted that nationalism, during its historical periods, has consistently been a colonial phenomenon, though some have fervently supported and beautified it. “The discourse of Afghan nationalism is not only a manifestation of colonial phenomena but is itself a continuation and byproduct of colonialism.”
Studies indicate that colonialists, in analyzing Islam and fostering divisions, recognized and valued small groups within the same region seeking independence or privileges. They financially supported these groups to incite rebellion against the government, thereby undermining resistance to colonialism and occupation.
While this article outlines the history of nationalism in Afghanistan, it is important to understand that nationalism is one of the most sinister and unfortunate phenomena of the West. Supporters may portray it as beautiful and beneficial; however, it is essential to recognize that enemies often attempt to propagate this false ideology, which contradicts the teachings of Islam, thereby sowing division and discord among Muslims. This has been especially effective in Afghanistan, a nation characterized by ethnic diversity which can be exploited by those seeking to create discord. Consequently, all Muslims in Afghanistan must be vigilant and avoid falling victim to the poisonous deceptions and false propaganda of their enemies, striving instead for greater unity, agreement, and cohesion through their rich ethnic diversity—something that reflects the signs of Allah Almighty’s creation. This phenomenon represents a form of intellectual warfare that can alienate Muslims from one another. The previous sections of this research demonstrate how colonialism, by dominating various countries, has sought to instigate this phenomenon and continues to exert its influence.
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