It is said that some chivalrous Afghans heard her. And the fleeing Lashkar reassembled abruptly to win the battle. This scribe was lucky to visit the graveyard of myrtrs at Maiwand, and was shown of heap of dust as the grave of Malala. Another such Tappa attained wide popularity during the red shirt freedom movement against the British rule in India:
If the youth failed to do,
Fakhr e Afghan; damsels will fight for you.
Just imagine the frankness, spontaneity and natural beauty of this Tappa (which, of course, could not be reflected exactly in the translation):
God is so gracious to high mountains;
To let snow fall on their peaks and flowers bloom in their feet.
Pour down rain, but slowly,
My travelling sweetheart has no shelter.
If the offended sweetheart were appeased,
I will put the pillow of my hair under his head.
Of late, Pukhto academies of Peshawar and Kabul compiled and published thousands of Tappas in book form. Unfortunately, this scribe has not yet seen the one published by the former. Individual efforts have also been made to compile Tappas in book form.
Apart from these countless poetesses, lecturer Shah Jehan has searched out some female poetesses and writers who have put properly their imaginative works in black and white. His article was published in Pa Sarhadi Suba Kshe Rombay Lisani Au Saqafati Conference 29 April 1986 on Pp. 353 367 (the first conference on the language and culture of the Frontier Province). It appeared in monthly Abaseen for September 1991 under the name of Atia Rubi. Some excerpts of this article are presented in the succeeding paragraphs:
In the nineteenth century, Zarghuna daughter of Mulla Din Mohammad Kakar rendered Bostan of Shaikh Muslihuddin Saadi in Pukhto. She wrote imaginative poetry of good standard also. Being a fine calligrapher, she had written herself her poetry for book.
Rabia was mentioned to have written poetry in 920 Hijri. A stanza of her poem is like this:
Adam was sent back to the earth,
His heart a flame with sorrow.
A hell on the earth was raised,
And that was called separation.
Bibi Nek Bakhta daughter of Shaikh Allah Dad Mamuzai of Hashtnagar, married to Shaikh Qadam, and mother of Mian Qasim Afghan, had authored a book in 969H. It was captioned Irshad ul Fuqara.
A wife of Khushhal Khan Khattak, the mother of Ashraf Khan Hijri, named Nautia Khattaka, had sent a Ghazal to her husband when he in jail. It says:
I will not see my face in the mirror,
Nor I will put collyrium in my eyes,
Nor I will redden my hands with myrtle,
Nor I will comb my hair.
May he be 'happy' wherever the darling is,
He may be happy, I will bear the sorrows (for him).
It may be clarified here that Khushhal was the name of the great poet as well as his pen name. Its literary meaning is the happy one. The poetess has given this word a very fine touch of ambiguity which reflects her mastery on the fine art of poetry.
Haleema was a daughter of Khushhal Khan Khattak and the real sister of Abdul Qadir Khan Khattak. She was a religious scholar and had memorized the Holy Quran by heart. She imparted education to females in her home like many other literate females. He has made valuable contribution to literature also.
Zainab was the daughter of Haji Mirwais Khan, Hotak Ghilzai, who had liberated Kandahar from the Safavid dynasty of Iran. Her one brother Mahmood had conquered Isphahan and put an end to the Safavid dynasty while the second was Shah Hussain who ruled Kandahar until the rise of Nadir Shah Afshar. Her teacher was Noor Mohammad Ghilzai. She acted as an adviser to her brothers in state affairs also and was very much fond of literature. Her elegy on the death of Mahmood is considered a master piece in this particular field. It blends her heart rending sorrow for the lass of a brother and expression of her worry about integrity of Pukhtuns and independence of Kandahar.
Piari sounds very strange. Mentioned to be living in 1300H, her available poetry erotic. It seems that she was living somewhere in India where Piari signifies love and affection. But it is not used in Pukhto, at all. The poetry attributed to her bewilders the mind to imagine that it has come out of the mouth of a Pakhtun female. But it is there on record. She must have lived. A writer of such a fine calibre would never bear to obliterate her/his name and throw away her/his poetry of such a high quality to anonymity. Her poetry reflects that she was properly, if not highly, educated, a regular student of fine arts and keen observer. It evokes the research scholars to find out something about this lady poet of romance. See! What she has said:
If my sweetheart sat for a while on the dining rug,
I will offer, submissively, my sweet lips in hospitality.
By God, I will offer everything of my life and property,
If and when the sweetheart of Piari shows up in her presence.
Misri Khanum was daughter of Qazi Ahmad Gul. She was also running a home school. Her book of poetry is not available but a Falnama (oneiromancy) that she had written in 66 lines was esteemed as a holy book at home.
Some other names are also mentioned in the history of literature. Some are Aftab Pari, Zaibo, Hameeda, Nazo, Sur Sanda, Shamo Jan, Sahibo Aajeza, Qadri, Musrifa, Nazo Ana, Noor Jehan Begum, Wabjana, Gul Bashara, Shahu, Torpekai, Rabia Kharoti, Bala Nesta, Bajaurai, Zeenat Jehan and Speena.
In the current phase, quite a good number of females have asserted their status in arts and literature. The leading, and living, figure of this lot is Zaitoon Bano daughter of Syed Mahmood of Spina Warai, Peshawar. She has authored several books and has an experience of journalism also. For self reliance, she has adopted profession of teaching. Her graceful features, sociability and frankness contribute more to charm and attraction of her personality. She writes poetry, novel and drama also, but known better for her short stories.
Dr Khadeeja Feroz ud Din did her Ph.D. on Khushhal Khan Khattak. Born in Bannu, she had completed her thesis in almost eleven years (1928 39). It was in two volume in English, and is considered the most extensive and intensive work ever done on this great man of pen and sword. Since Allama Iqbal was also impressed by this versatile genius, he used to see Khadeeja for exchange of thought.
Syeda Qanita Begum, born at Sra Dherai, Swabi, on April 21, 1908, was the sister of Mian Zia ud Din and Haya ud Din. She took significant active part in Pakistan's movement. But due to social limitations she did not come out to place her name on record, it must have topped the list of female liberators. She remained in obscurity in political life. But it proved a good omen that she diverted her attention to enrichment of Pukhto literature and contributed her invaluable travelogue captioned Zama Safarnama. It was published in 1947, reflecting her sharp observation through her excellent expression of her travels to Delhi, Kashmir, England, America, Canada, France, Rome, Egypt and Afghanistan.
Mubarik Sultana Shamim, daughter of Umar Khitab, was born in Shabqadar in 1925. She was co editor of Pukhto monthly Nangialay and has got some of her essays and a drama published in a book captioned Naway Sahar. Alif Jan Khattaka attained tremendous popularity in the red shirt movement of freedom through her contributions to weekly Pukhtun founded by Bacha Khan. She belonged to Ahmadi Banda, Karak. Her tutor was her father in law who was a government employee and did not like exposure to coercion.
Another freedom fighter behind the Purdah is Syeda Bushra Begum, known as Seen Be Be (abbreviation of the name). She is the daughter of Hakim Mian Azad Gul of Kaka Sahib. She had also run a home school and has tremendous contributions to Pukhto literature, in political field, in her credit. Zeray is the caption of her book of poetry.
Ulfat Begum wrote melancholic poetry in fine metaphorical language. In a line she expresses her melancholy as:
If you want to know about my spiritless soul,
Just drop two drops of water on a hot cooking iron plate.
Fauzia Anjum, a lecturer of Pukhto, is Khattak by tribe. Having faced harrowing tragedies in life, she still upholds her stature. Some critics consider her a poetess of romance.
Dr Lal Baha of Tor Dheri, Swabi, is a professor of history. Her thesis for Ph.D. is captioned "Pa Sarhad Ki Da Sahafat Irtaqa (Evolution of Journalism in the Frontier).
Bibi Maryam and Fatma Jan are added to the list of these illuminative stars on the horizon of Pukhto literature. Bibi Maryam has done her M.Phil and her thesis was published in 1986. It has been captioned Da Pukhto Da Nasar Tarikhi Au Tanqeedi Jaeza (a historical and critical analysis of Pukhto prose). It is a remarkable contribution to the literature as a scholar.
Fatma Jan of Mayar is the daughter of Haji Ghulam Rasul Khan and sister of Abdul Ghaffar Khan, a former chairman of district council Mardan and president of Anjuman i Kashtkaran NWFP. She produced her first book, of poetry, Perzoene Da Fitrat in her 70s. Her poetry reflects that she has been influenced more by Rahman Baba, Mirza Ghalib and Allama Iqbal.
There are many other females in this field, known and unknown, who are playing their noticeable role in promotion of Pukhto language and literature. Some of them are Salma Shaheen, Yasmeen Parvez Ahmad, Zakia Haleem, Zahida Tanha, Rafaat Parveen, Syeda Hasina Gul, Syeda Fazila Shahla, Taj Khattaka, Mrs A. Daud, Mrs A.R. Rauf, Sadaqat Sultana, Fehmida Shaheen, Mrs Haya ud Din, Safia Haleem.
The females of Afghanistan could not be included in this brief note due to lack of knowledge.