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Jaffar tribe
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Jaffar tribe Jaffar or Jafar (or Shkoons), an ethnic pashtoon tribe, lives in the valley of Durug (or Drug), Karkana, Gargoji, Nath and Kiara villages of the Musakhel (or Musakhail) district of Balochistan Province (Pakistan). Some Jaffar families later on migrated and still live in Dera Ghazi Khan District of Punjab, Loralai District (Duki areas), Ziarat District (Chotair area), Kohlu District (Hosari area) as well as Quetta District of Balochistan (Pakistan). Origin Jaffars, being ethnic pahtoons, are the descendents of Miani (a brother of Luni, Barech and Sheerani) pashtoons. Jaffars or Shkoons are known to be the sixth son of Miani whose descendants known as Miana are still found in Dera Ismail Khan District (a neighboring district of Musakhel area) of Khyber Pakhtoonkhwa province, Basically Miani is a sub tribe of Shirani tribe who instead of being referred to as Shirani; identify itself as a separate tribes. It is believed by few Jaffars that a part of them originally belongs to Mirani (Sheerani) section of Pashtoons. Reportedly a part of Choharkahil, a branch of Mirani or Sheerani tribe, merged with Jaffars, which gave birth to this perception. Apparently few families of Tokhi clan (a sub tribe of Ghilzai or Khilji Pashtoons) also amalgamated with Jaffars at some stage. But no historical evidence relating to this viewpoint is available. Nevertheless, the history indicates that Jaffar tribe absorbed many outside elements which are evident in the form of its few sub sections such as Seemint, Mohra, Mehra, Tabib and Shiekh. The gazetteer confirms that several Baloch elements also merged with Jaffar tribe, which is well evident from their suffix “ani”. The gazetteer also highlights that the tribe has been famous for its remarkable hospitality. Nonetheless, the merger of Baloch or settler elements is not worth considering since, the origin of majority Jaffars being Miani Pashtoons (especially Khan Kahol of Umrani sub tribe, Norangni, Sirani & Lasani sections of Khidrani sub tribe) is beyond any doubts. On the basis of historical evidences, the tribe can be sub divided into five major groups such as, real Jaffars, originally migrated Pashtoons, later Migrated Pashtoons, settlers and Rahwani which is the only sister tribe of Jaffars. History The real Jaffars have been living in Musakhel District for many centuries. These include Semint, Seelani, Jeera and Rata Jaffars. However the Pashtoon segment e.g. Khan Kahol of Umranis, Norangani, Ishaqkhani, Bazani & Seerani of Khidranis etc is reported to have migrated from Dera Ismail Khan Distract of today’s Khyber Pakhtoonkhwa province of Pakistan during the reign of Mughal emperor, Akbar the Great in 16th century under their head Mundowal Khan Miani. For the time being they served as peasants to the then Jagirdar (Revenue Collector) of the area named Durgua Das, a Rajput chieftain when the area was under the administrative control of Mughals, with Multan as its headquarter. Later on they were able to rise up against the local administration and occupied considerable part of the valley. The traditional dress of Jaffar women gives a clear evidence of the fact that Jagirdar family originally belonged to Sindh / Rajputana area since same dress style is still prevalent in areas of today’s Sindh province bordering India, and adopted by Jaffars. Later on other Pashtoon and Baloch elements also merged with Jaffar tribe such as Ispani, Mandwani and Tabib Jaffars. Basically Jaffars live at such a location where Pashtoon and Baloch culture merge together. Generally, the tribe consist of two major clans or sub tribes i.e. the Khidrani and the Umrani. Mundowal Khan Miani, according to local traditions assigned the relevant tasks to his sons on this basis of their talent, age and experience, while he was on his death bed. According to the tradition, the Sardari or the leadership (Administration) of the tribe was assigned to his eldest son Umar Khan (Khan Kahol of Umrani sub tribe), Maliki (or the Management including security of the area) to Khizar Khan (Lal Khan Kahol of Khaidrani sub tribe) , religious affairs to Las (or Lasani) and agricultural affairs to Baz (or Bazani). Umurki-Khidurki (The futile blood feud between two major sub tribes) Lal Khan a descendent of Khizar Khan whose descendents are known as Lal Khanis (or Lal Khan Kahol) rose up against Sardars in 18th century. The challenge of his descendents to the supremacy of Saradars led to a long standing hostility between both the clans which continue to exist in one or the other form even in 21st century. According to unconfirmed sources Lal Khan died in 1780 A.D and the “House of Lal Khan” continued their efforts to gain supremacy in the valley. Their efforts brought some fruitful results and they were able to hold political ground to a greater extent. The decedents of Lal Khan are known as ‘Lal Khan Walay’ or Lal Khan Kahol who are still considerably influential now. But it should be kept in mind that the Chief Clan i.e. Sardar Kahol has also got a good deal of influence in the area and none is inferior to the other. In the mid of 20th century, when old enmities and threat of other neighboring tribes came to an end, Umarani and Khaidrani factions of Jaffars entered into a long blood feud among themselves. But the feud proved to be disastrous, since it consumed many precious lives. The personalities to have been the victim of Umurki-Khidurki from both sides are Sardar Khan Umrani, Faizullah Umrani, Abdullah Khan of Lal Khanis, Gulan Sirani, Gajji and Ramzan of Ishaqkhanis. After 1960s, the employment opportunities and growing education within the tribe ushered the dispute into a new phase. This emerged in the form of political race between both the sections. In the Local Bodies elections of 1983, Muhammad Anwar Khan Jaffar, a youth of Lal Khanis was able to win while contesting against Chief family. Similarly in 2005, Faiz Muhammad Khan Jaffar of Lal Khanis, became Tehsil Nazim (Local Mayor) after winning the elections of Local bodies. However, the victory of Lal Khanis in Local Bodies Elections cannot be solely attributed to their political influence, but it’s also due to their large population as well as higher number of registered voters of Khidrani sub tribe as compared to that of Umranis. In 21st century, the relations between both clans have become quite friendly based on mutual respect for each other. The credit basically goes to Saradr Ejaz Ahmed Khan, who has started a new era of friendliness and tolerance towards the opposite clan. Though such elements still exist on both sides which are eager to create misunderstanding between the leading families and push the tribe towards the dark ages but their efforts have failed to yield any substantial result due to wisdom of Sardar Ejaz Ahmed Khan and elders of Lal Khanis. The rise of Kala Khan Kala Khan an inferior ranked person of Umrani section of the tribe, rose to the power being backed by few criminals, called ‘feraris’ in the end of 19th century. Soon he was able to establish his influence in the area and thus challenged the Sardars (chiefs). Later on, he declared himself as Saradr in 1883, forcing Sardar Kalu Khan, a descendent of Umar Khan to retire. The reign of Kala Khan is known as most oppressive and brutal in the history of Jaffar tribe. However the brutal period came to an end when spread of an epidemic turned Kala Khan and his criminal colleagues weaker and Sardar Kalu Khan was able to restore his power. However the hostility between Sardar Kalu Khan leading Umrani section, and the descendents of Khizar Khan under the command of Malik Ahmed Khan (a grand grandson of Lal Khan) continued during this period. It was only for the time being that they united to get rid of cruel reign of so called Sardar Kala Khan. The attack by neighbouring tribes At the beginning of 19th century, the Bugti tribesman tried to invade Durug area. However near an Essot area, a fierce battle was fought and Jaffar tribe successfully withheld the invasion despite the fact the number of defenders was quite limited. Conversely, the tribe suffered immense loss of life which shrank its capacity to defy further attacks. In 1914, when the First World War began, the British Government of India withdrew the Militia Forces (Frontier Corps) from the interior areas including Tangi Sar and Durug of then Tehsil Musakhel. Having encouraged by new developments and attracted by rich and fertile Jaffar areas, the Sulaimankhel tribe, a dweller of Katawaz area of Zhob-Afghan border attacked Durug. The invading tribe consisting of 250-300 men was swiftly able to capture Ahmed Khan, the Chief of Norangani section as hostage. The Jaffar tribe was defeated since the Sulaimankhels were equipped with sophisticated arms and ammunition, while Jaffars only possessed conventional weapons of poor quality. The invading tribe entered Durug without much resistance but interestingly focused on minority Hindus. The houses of rich Hindus were looted and some innocent people were also killed. The Government of British India responded after delay to a greater extent and loss of time. When the invading tribe withdrew from the village, an aircraft of Government’s Air Force attacked a crowd of Jaffar tribe assembled at central area of village called ‘Darwaza’, discussing the aftermath of invasion. Luckily nobody was hurt in that friendly attack. It is worth mentioning that the attack of Sulaimakhels on Jaffar tribe, infuriated the Shirani tribe (a brother tribe of Jaffars) of then Fort Sandeman. Thus, on their return from Jaffar area, the invading Sulaimankhel tribe was attacked by Shirani tribe at Sangar area of today’s District Shirani. Likewise, another attack was carried out by Ustarana tribe of Zhob area (then Fort Sandemon). After a fierce battle at the outskirts of the village Durug, the Jaffar tribe was defeated who fled to the nearby mountains and counterattacked at night. Resultantly Ustranas were defeated and the Jaffar tribe was able to restore its power back in the area. However the outcome of the War was disastrous since tribe completely lost one of its sections i.e. Bazani. The section of Bazanis is buried in a graveyard within the village which is now known as ‘Shaheeday Wala Qabaristan’ (The graveyard of martyrs). It’s noteworthy that the number of Jaffar tribe has been, and is very limited. But despite of this deficiency, the tribe has been able to defend and protect its area from each and every aggressor for many centuries. However, the cost of this defense had been heavy since many Jaffars lost their lives in protecting their homeland. Tribal migrations Many Jaffar clans and families during mid of 20th century migrated to Quetta, Loralai and the neighboring district of Dera Ghazi Khan, particularly Mohras (a clan of Khaidranis). Nevertheless this migration also brought some benefits for the tribe, since it produced a class of educated persons within the tribe and at later stages other clans also focused on education and government services. The rise and fall of Sibhai The 25 years old lady named Sibhai came to forefront in early 1930s. She belonged to Shiekh section and soon gathered few feraris around her. Shortly she was able to attract the attention of British Political Agent (PA) of Fort Sandeman (now Zhob District), as she also had the patronage of Sardar Baz Khan, the head of majority Musakhel tribe. In 1935, she was invited to attend the ‘SHAHI JIRGA’ at Fort Sandemon. This act alerted and infuriated the tribe. Reportedly under the direction of Malik Sulaiman Khan (another grand grandson of Lal Khan), she was assassinated when she was on her way back to Durug valley. The place where she was killed is located few kilometers away from Durug town and is known as “Sibhai Wali Kachi”. Jaffar-Mirkhani War of 1986 In 1986, Jaffars had to face another challenge in the form of neighboring Baloch tribe i.e. Mirkhanis. The Mirkhanis had long claim over tribal boundaries which initially resulted into tribal skirmishes and that soon turned into a full fledged tribal war. Almost each and every Jaffar participated including those rendering government services and the front was covered by Rahwani tribesmen, a sister tribe of Jaffars. Jaffars on the basis of their unity were able to resist the neighboring antagonistic tribe, who was considerably larger in both men and material. Later on the local administration intervened and situation was brought under control. Jaffar-Buzdar dispute of 2001 In the end of 1990s, a tribal dispute rose between the Jaffars living in Chotair area of District Ziarat and Shadozai section of Kakars. The dispute also influenced the local tribal situation of Durug valley and resulted in killing of few Buzdar Balochs. The Buzdars retaliated and the outcome was loss of lives of three innocent Jaffars. Language & Culture The main language of the tribe is Jafarki or Jaffari (or Jafari, Jafari Pashto) which is a blend of Sindhi, Pashto, Saraiki and Balochi languages. However most of the words of Jafarki i.e. around 80%, resemble with Sindhi language. Relevant historians are unable to predict that though ethnic pashtoons, how Jaffars adopted an alien language. Nonetheless the answer is very simple. The language was basically spoken by locals Hindus as well as by ‘real Jaffars’ since the reign of Akbar the Great. The Mianis (consisting of Mandowal Khan & his family i.e. Khan Kahol of Umrani sub tribe as well as Sirani, Lasani, Bazani and Norungani sub sections of Khidranis sub tribe) who were a minority till then, soon adopted the language with time and the same was later on adopted by other merging families of Mirani Choharkhails, Tokhis and other sister Afghan, Baloch and settler clans. However, many Jaffars can fluently speak Pashto, Balochi, Saraiki and even Sindhi languages. It is sometimes misunderstood that Jaffars speak a language resembled to Saraiki; the language is however absolutely resembled to Sindhi but with a slight Saraiki influence over it, particularly the accent. The tribe’s attan (or dance which is called Jaffarki dance or Jaffarki Gheemir) has been very famous. The ‘Gheemir’ is blend of both Pashtoon and Balochi local dances. Interestingly, the culture of the tribe does not resemble with the pashtoons. The tradition of the ‘Haal’ is a good example of the same. “Haal” is basically a Balochi tradition in which people sit together and share stories. The traditional dress of the tribesmen resembles the typical Balochi dress of Marri and Bugti tribes. But surprisingly the traditional dress of women is quite different. It is almost the same as of Sindhi woman of a desert (providing a good evidence of the origin). The 21st century has changed the mode and taste. Majority of Jaffars have now given up old traditions and adopted new modern styles, particularly in the context of dressing. Women The tribe is basically liberal in nature and allows all rights given to the women under the teachings of Islam. They have the right to education and at the same time many women are also able to join Government services, particularly in the fields of education and health. The general attitude of the tribe, based on high values of the member clans, is quite gentle towards the women. The Jaffar society is free from social evils such as dowry, walwar and Karo-Kari. Though individual cases regarding any of these social issues may be prevalent but are extremely rare. Music and Poetry In the field of music ‘Badak’, a drum beater has been very famous in the tribe before partition of India and Pakistan in 1947. His popularity has generated a well-known proverb in the tribe i.e. the ‘badak’ dhol (i.e. the chatter box) which means a person who does not keep the secret. The dhol (or the drum) has its own importance within the tribe. Later on Mehraban Jaffar, a famous musician of the area, kept the tradition alive. The ‘Gheemir’ was incomplete without Mehraban Jaffar. After the death of Mehraban Jaffar, his son Baran Khan Jaffar is following footsteps of his forefathers and trying to keep Jaffarki music alive. Late Habibullah alias Bazu Wala and Ramzan Jaffar alias Ramzan Phandar created beautiful songs in Jaffarki and Pashto languages. In the field of poetry, “Jaffarki Tapay” (Tapay, a Jaffarki word which means songs) have been traditionally common within the tribe, especially during marriage ceremonies. Faiz Muhammad Khan Jaffar, Ex. Tehsil Nazim became famous in this regard as he was able to add comedy to these Tapays. However, his ‘tapays’ are not available in published form. His brother Professor Ameer Muhammad Khan Jaffar was also a good poet but he mostly focused on Urdu Poetry. The Khuwjagan of Taunsa The Pirs of famous Taunsa shrine (alias the Khuwajagan of Taunsa) of Dera Ghazi Khan District of Punjab Province are Jaffars by origin. Khuwaja Shah Sulaiman (The Pir Pathan) originally belonged to Gargoji village of Musakhel District and his shrine was built by Nawab of Bahawalpur. The Khuwajagan of Taunsa are honoured and respected by many tribes of Balochistan, Punjab and throughout the country. Taunsa Shrine is visited by hundreds and thousands of people each year. Occupations The members of the tribe earn their livelihood through agriculture, livestock, business and government services. A considerable number is however in government services and their significant number is well known due to their positions in civil service and high level bureaucracy at District and Provincial level. Durug Town Durug is the second largest populated town of Musakhel district, after Musakhel town. It is an ancient place, originally part of Multan province under Mughal Empire. It was declared as Tehsil (an administrative / revenue unit in Pakistan) in 2005. It consists of 2 union councils, having a population of about 80,000 people. Durug valley contains enormous natural beauty and several smaller villages are located within and around it such as Nath, Gargoji, Kiara, Karkana, Zarni, Gabur, Khajhi, Burh Kuhi, Bayhu and Tangi Sar etc. The word “Durug” (or sometime called Drug) has been derived from the name of Rajput Chieftain Duruga Das. As earlier stated, Duruga Das had migrated from Rajputana / Sindh border of Mughal India during 16th century. The rich Chieftain was able to hold the valley for a considerable period and influenced the local tribes by his wealth and political wisdom. The landlord continued to rule the area till the same was occupied by Miani immigrants (today’s Jaffars). Some local historians have denied the existence of Duruga Das, but such denial is based on misperception and lack of detailed research work. The remnants of Duruga Das’s fort can still be witnessed at the western part of Durug town. The town was basically inhabited by ‘real Jaffars’. They were joined by ‘originally migrated and other Pashtoons’. Some settler families also inhabited the town at later stages. Jaffar Personalities The following are well known personalities of the tribe. Their names are being mentioned here due to their age, influence, education and ranking at different levels of the society. 1. Saradar Allah Dad Khan (late) Tribal Elder 2. Malik Kalimullah Khan (late) Tribal Elder 3. Sardar Baz Muhammad Khan (late) Tribal Elder 4. Capt ® Muhammad Yunus Jaffar Civil Servant 5. Capt ® Niaz Muhammad Khan Jaffar Civil Servant 6. Dur Muhammad Jaffar (late) Civil Servant 7. Akbar Jaffar (late) Civil Servant 8. Jamal Khan Jaffar Civil Servant 9. Dr. Abdul Majeed Jaffar (late) Civil Servant/ Politician 10. Abdul Qadir Jaffar (late) Civil Servant 11. Atta Muhammad Jaffar Civil Servant 12. Faiz Muhammad Khan Jaffar Tribal Elder/Politician 13. Capt ® Sardar Ejaz Ahmaed Khan Jaffar Chief /Civil Servant 14. Anwar Khan Jaffar Chief /Industrialist 15. Malik Jamal Jaffar Tribal Elder 16. Ayub Khan Jaffar Civil Servant 17. Lal Jan Jaffar Civil Servant Sardar Ejaz Ahmed Khan Jaffar is the Chief of Jaffar tribe. He belongs to “Khan Kaohol”, while Malik Jamal Jaffar is the head of "Malik clan" of the tribe, who belongs to “Lal Khanis. Faiz Muhammad Khan Jaffar of Malik clan (i.e. Lal Khanis) was the first Tehsil Nazim of Durug Tehsil and first Jaffar to be the Tehsil Nazim of Musakhel Tehsil (when Musakehl Tehsil was not bifurcated yet). Jaffars today Though in late 80s and mid 90s Jaffars remained considerably influential within the district and to a lesser extent within the province. The outcome of their influence resulted into the election of a Jaffar named Faiz Muhammad Khan (a member of Malik family) as Tehil Nazim of Musakhel Tehsil in 2005. He was the first Jaffar who got this position within an area held by majority Musakhel tribe. However during these periods, many persons belonging to the tribe serving as senior bureaucrats got retired which diminished the influence of the tribe. Though the long demand of the tribe for a separate ‘Tehsil’ (an administrative unit) was approved and Durug was declared as separate Tehsil in 2008, but at present the tribe is confronted with many challenges. The neighboring tribes are not ready to accept Durug as headquarter of the Tehsil. Similarly Durug-Musakhel road has been blocked at many occasions and the tribe has not been able to resolve the issue. The District administration has turned weaker due to defunct Local bodies system of 2001. Despite the fact that tribe is smaller in the context of population as we all area, it lacks unity within its ranks. Through Federal Government’s Package of Aghaz-e-haqooq Balochistan, a number of Jaffar youth, especially females were able to get jobs in education sector by means of their own talent and ability. Nevertheless, the youth of the tribe needs to focus on higher education in order to gain better positions within the society. The tribal elders should look forward to elect their own representative for Provincial Assembly instead of serving as “king makers” since Jaffars have a considerable number of registered voters. However, the vision will remain unaccomplished, till unity is achieved by the tribe in its full spirit. 
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