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Jaffar Tribe of Musakhel, Balochistan

Jaffar Tribe of Durug Valley, Musakhel, Balochistan by

Professor Dr. Khawaja Irfan Qadir Bin Shah Shamas Jaffar 

(شجرہ نسب – سید قیس-سربن-میانی-جعفر)

Scholarly Researched Article

“Honor is our identity, Courage is our tradition, Hospitality is our pride, Freedom is our legacy & Pashtunwali is our way of life. This is the spirit of Jaffar Tribe“

The Jaffar Tribe, also spelled Jafar locally known as Shkoons, Rohillas, is an ethnic Pashtoon tribe traditionally associated with Drug Valley, Musakhel  District (ضلع موسی‌خیل) of Balochistan, Pakistan.

Map-of-Zhob-and-Musakhel
Map-of-Zhob-and-Musakhel

The Jaffar community has a distinctive history because its identity developed in an area where Pashtoon, Baloch, Sindhi and Saraiki cultural influences meet. Here are various Pashtun Tribes with their Native Towns.

Jaffar Tribe of Mosakhel
Jaffar Tribe of Mosakhel

Where Does the Jaffar Tribe Live?

The traditional homeland of the Jaffar Tribe/Miani immigrants (Today’s Jaffars) is Musakhel District in Balochistan.

Syed Baba Shah Abdul Rashid Qaees (575–661 AD)

Syed Baba Shah Abdul Rashid Qaees
Syed Baba Shah Abdul Rashid Qaees
Hazrat Taloot-First-King-of-israel
Hazrat Taloot/Saul-First-King-of-israel
Dua of Hazrat Taloot (Saul) 1st King of Israel
Dua of Hazrat Taloot (Saul) 1st King of Israel
Baba-Abdul-Rashid-Qaees-575-661-A.D-Sahabi-e-Rasool-genealogical-forefather-of-Pashtuns
Baba-Abdul-Rashid-Qaees-575-661-A.D-Sahabi-e-Rasool-genealogical-forefather-of-Pashtuns

Baba Abdul Rashid Qaees is considered as genealogical forefather of certain Pashtuns lineages and was initial resident of Ghor Kandahar Afghanistan then settled in  Zhob area Koh-e-Suleman Mountain Range

A number of legends are associated with this place. One legend connects it with King Solomon and his throne, hence the name Takht-i-Suleiman (Throne of Solomon).

Ranges west of the Takht-i-Suleiman contain strata of the Liassic (lower Jurassic) and middle Jurassic (about 208 to 146 million years ago)

Grave-of-Abdul-Rashid-Qaees-at-Takhat-Suleman
Grave-of-Abdul-Rashid-Qaees-at-Takhat-Suleman

Baba Abdul Rashid Qaees had 3 Sons

  • Ibrahim Ilyas Saraban (سړبن) (Descendants are Sarbani)
  • Batein (Descendants are Bateini)
  • Ghurghasht (Descendants are Ghurghashti)
  • Karlan (one adopted son) (Descendants are Karlani)
malak-afghana-saul-talut-qais-abdur-rashid
malak-afghana-saul-talut-qais-abdur-rashid

Origin of the Jaffar Tribe (Sarban (سړبن) Lineage)

According to the traditional history presented by Miyana & Jaffar community, the Jaffars are ethnic Pashtoons descended from Sarban lineage. 

The Sarbanis are divided into two branches: the Sharkbun and the Kharshbun.

The suffix “-bun” or “-boon” (بون) in ancient Pashto translates to “root,” “foundation,” or “lineage” (similar to the modern Pashto word bun / بېخ, meaning base or origin).

Kharshbun  (خرشبون) (Khairudin) Branch

  • (3 Sons-Kand, Zamand, Kasi) (Eastern Pashtuns)
  • Kharshbun roughly means “the root/lineage of the sun” or is associated with brightness/light (derived from Khor/Khur, meaning sun). Composes primarily the eastern and northern Pashtun lineages.
  • Descends through Kharshbun’s sons (Kand, Zamand, and Kasi).
  • Includes major tribal groups such as the Yusufzai, Mohmand, Shinwari, and Khalil.

Sharkhbun (شرخبون) (Sharafudin) Branch  (Western Pashtuns)

  • (5 Sons-Sheerani, Tareen, Miana, Baraich and Urmar (Amarudin)
  • Sharkhbun is traditionally tied to meanings of ancestral splendor or a alternative guiding branch. Composes primarily the western Pashtun lineages.
  • Descends through Sharkhbun‘s sons
  • Centered historically around Kandahar and southern regions.
  • Includes major tribes such as the Miyana, Sherani, Durrani (Abdali), Tareen, and Barech.

Reference Book 

  • “History of Pathans” By Brigadier (Retd.) Haroon Rashid, Volume 1, Page 408
  • Tarikh-i-Khan-Jahani wa Makhzan-i-Afghani (History of Khan Jahan and Afghan Treasury).
  • Author: Khwajah Nimat Allah al-Harawi, a 17th-century Mughal court chronicler
Makhzan-i_Afghani_-_Names_of_the_sons_of_Sharkhbun_-
Makhzan-i_Afghani_-_Names_of_the_sons_of_Sharkhbun_-

Mian Khan and His Descendants – The Miani

The descendants of Mian Khan  Bin Sharkhbun (Sharafudin) Bin Sarban Bin Qaees are traditionally described as  Miani or  Miana

Mian Khan/Miana was Brother of

  1. Sheerani (Elder Son of Sharkhbun from 1st  wife from Kakar lineage)
  2. Tareen (Elder Son from 2nd wife, Sub Tribe; Abdali/Durrani)
  3. Luni,
  4. Barech
  5. Urmar (Amarudin)

 

Sons of Mian Khan Miana 

  1. Ghoray
  2. Lori
  3. Makahi
  4. Laat
  5. Salaj
  6. Chot
  7. Ashkoon
  8. Loni/Lawani
  9. Roohani/Rahwani
  10. Tough
  11. Jaffar
  12. Kharshin/Kharshabin
  13. Sanbomat/Somdat

and Miani or  Miana are resident of Musakhel districts and also found in Dera Ismail Khan and other Districts of Khyber Pakhtunkhwa, which are geographically close to the Musakhel region.

Sons-of-Miana-Bin-Sharifudin-Sharkhabon-Bin-Qaes
Sons-of-Miana-Bin-Sharifudin-Sharkhabon-Bin-Qaes
Sons-of-Miyana-Khan
Sons-of-Miyana-Khan

Jaffar Khan (Miani) and His Descendants – The Jaffars

Jaffar Khan  Bin Mian Khan/Miani Bin Sharkhbun (Sharafudin) Bin Sarban Bin Qaees traditionally described as the one of 13th son of Miani mentioned above.

The descendants of Jaffar Khan are known as Jaffars

Names of sons of Miyana
Names of sons of Miyana

 

Names_of_the_sons_of_Miyana
Names_of_the_sons_of_Miyana

Jaffar, Sherani & Zimri Tribes Brotherhood

Jaffar Tribal Chief

The current chief of the Jaffar tribe is named as Sardar Ijaz Ahmed Khan Umarani Jaffar S/O Sardar Baz Mohammad Khan Jaffar (late) .

Sardar Allahdad Jaffer was a prominent historical tribal leader who served as the Chief of the Jaffer Tribe of Loralai in Balochistan. He was officially recognized in his role as the tribal chief during the British administration in undivided India, with records noting his title dating back to January 1, 1936.
Sardar-Allah-Dad-jaffar-with-Qaid-Azam-Muhammad-Ali-Jinnah.
Chief of Jaffar Tribe of Musakhel Sardar-Allah-Dad-jaffar-with-Qaid-Azam-Muhammad-Ali-Jinnah.

Jaffar Sub-Tribes

According to local tradition, Mundowal Khan Miani assigned different responsibilities to his sons based on their age, experience and abilities.

The traditional division was:

  1. Umar Khan (Umrani) Sardari and Tribal Leadership
  2. Khizar Khan (Khidrani) Maliki, including management and security
  3. Las/Lasani – Religious affairs
  4. Baz/Bazani – Agricultural affairs (Tribe of Shuhada)

The Khawajagan of Taunsa (Umarani Jaffars)

The famous Khuwajagan of Taunsa, associated with the shrine of Taunsa Sharif in Dera Ghazi Khan District of Punjab, are traditionally described as Umarani-Rahimdani/Ramdani Jaffars by origin. Khawaja Shah Sulaiman, also known as Pir Pathan, is traditionally said to have originated from Gargoji village, Drug Valley in Musakhel District.

The Tombs of Father of Khawaja Shah Sulaiman, Hazrat Khawaja Zikrya and his Grand father Khawaja Abdul Wahab is situated at Gargoji village in Musakhel District

Khawaja Sulaiman  “حضرت شاہ سلیمان تونسوی چشتی” (1184 A.H / 1770 CE – 1267 A.H / 1850 CE) and his cousin Khawaja Ilyas (Writer’s Patriarch) migrated from Gargoji to Taunsa Sharif and their shrines are at Taunsa Sharif and were built by the Nawab of Bahawalpur. Where his urs (Annual Death Anniversary) is observed each year from 5-7 Safar al-Muzaffar, the second month of the Islamic calendar.

Khawaja Muhammad Shah Suleman Taunsvi
Khawaja Muhammad Shah Suleman Taunsvi

The Taunsa shrine has long been respected by communities and tribes across Balochistan, KPK, Punjab and other parts of Pakistan. According to the original account, the shrine attracts hundreds of thousands of visitors each year.

Jaffar Tribal Organization

  1. Zāmon — children
  2. Lmasay / Nwasay — grandchildren
  3. Kaṛwasay — great-grandchildren
  4. Kaoday — great-great-grandchildren
  5. Tarbur: The Cousin Relationship and Rivalry. Tarbur is a Pashto term meaning “cousin.” Because cousins may have claims to the same ancestral land, property, status, or leadership, the Tarbur relationship can sometimes involve competition or rivalry. Thus, in traditional Pashtun culture, a Tarbur can be both a close relative and a potential rival.
  • Plarina: A Seventh-Generation Lineage
  • The term Plarina is associated with the Bactrian term plār, which is related to the Old Iranian word piðar, meaning “father.” The same Indo-Iranian linguistic relationship can be compared with Sanskrit pitar and English father.
  • In Bactrian and Pashto, the Old Iranian sound /ð/ commonly developed into /l/, giving rise to the form plār. Its plural form is plārina.
  • In the traditional genealogical classification described here, a Plarina is recognized when approximately the seventh generation has developed from a common forefather. The ancestor is therefore regarded as the father or founding ancestor of several interconnected families or Kahol.
  • Traditionally, the development of a seventh-generation lineage is estimated to take approximately 150 to 200 years, depending on the generation length used in the genealogical tradition.
  • Khan: This is a common title used for tribal leaders, elders, or prominent figures within these family groups. 
  • Within this specific region—particularly among the local ethnic populations such as the Jaffar Tribe of Drug and Musakhel—notable lineages include the Sardar Kahol (the chief clan) and the Lal Khan Kahol (descendants of Lal Khan), both of whom historically hold significant social and tribal influence in the area

Core Principles of Pashtunwali

  • Melamastya (Hospitality): Giving food and shelter to any guest or traveler with total respect, even if they are a stranger or foe.
  • Badal (Justice/Revenge): Getting payback for a wrong or an insult to restore personal or family honor.
  • Nanawatai (Asylum/Forgiveness): Offering pardon when a person asks for peace, which a host must accept.
  • Nang (Honor): Protecting family, land, and female relatives as a core duty.
  • Jirga (Council): Solving arguments through meetings with local elders and leaders

Jaffar and Shirani Territory and Their History of Territorial Warfare

Musakhel and Zhob Region during 1383-1504 AD

However, by studying the history of Kandahár and northern Balochistan little can be ascertained about Musakhel. According to the early history, this area, being a part of Kandahár province, has been ruled by the

Regional Administrative Status on the Eve of Mughal Rule

  • In 1505 AD,  the Mughals conquered the province of Kandahár and held it till 1559 AD when the Safavid Kings of Persia acquired it
  • The Mughals regained the province in 1595 AD but lost it again in 1622 AD, to the Safavid Kings of Persia. This time, the Safavids, conferred the government of Pishin and its tribal dependencies upon Sher Khan Tarin. He, after 7 years, refused to submit to the governor of Kandahár and became semi-independent, but had to retreat later on.
  • Zhob (Then known locally as Apozai) and parts of northern Musakhel were heavily tied to the political dynamics of the Kandahar Province. [1]
  • Southern and eastern sections of Musakhel (such as the ancient valley of Durug) fell under the administrative umbrella of the Multan Province

Migration During the Mughal Period

According to the traditional account, sections including Khan Kahol of the Umranis, Norangani, Ishaqkhani, Bazani and Seerani of the Khidranis migrated from the area of present-day Dera Ismail Khan during the reign of Mughal Emperor Akbar in the 16th century.

Mundowal Khan Miani as Mughal Period Migration Leader

They were reportedly led by Mundowal Khan Miani. Then they transiently settled at Chatarwata Kot Qaisrani Dist. Taunsa Sharif then after clashes with Qaisarani Tribe they again migrated and permanently settled at Drug valley of Mosa Khel.

Initially, these migrants worked as peasants for Durgua Das, a Sindhi Rajput chieftain and Jagirdar (Revenue Collector) migrated from Rajputana / Sindh border of Mughal India during 16th century when the area was under Mughal administrative control, with Multan serving as the regional headquarters. The remnants of Duruga Das’s fort can still be witnessed at the western part of Durug town.

Over time, the migrants became more powerful and eventually gained control over a considerable part of the valley.

The traditional dress of Jaffar Tribe women has also been described as evidence of historical cultural interaction with Sindh and Rajputana, because similar styles have traditionally been found in areas of present-day Sindh bordering India.

Regional Administrative Status in Ghilzai, Nadir Shah & Ahmed Shah Abdali/Durrani Rule

Musakhel and Zhob Region During the British Period

The Zhob Expedition of 1890 (Submission of Jaffars, Essot & Sherani Tribes)

One of the most important military episodes in the early British administration of Zhob was the Zhob Expedition of 1890.

At the time, the Khidarzai branch of the Largha section (Jaffars, Essot & Sherani tribe remained in open resistance to British authority. The British government regarded the continuing unrest in the Zhob Valley as a serious challenge to its political control.

In October 1890, a British field force was sent into the region under the command of Major-General Sir George Stuart White. The operation became known as the Zhob Field Force expedition.

The principal resistance was associated with the Khidarzais, who were led by Murtaza Khan.

British Military Plan Against the Khidarzais

Sir Robert Sandeman initially proposed that the Khidarzais should be confronted by two separate forces. One force would advance from the Punjab, while another would operate from Apozai (Now called Zhob).

The Government of India initially decided to send only one force from the Quetta side. It was also proposed that Mr. Bruce, Commissioner of the Derajat, would cooperate with the military force after it entered the Khidarzai territory.

Continued representations eventually resulted in a change of plan. A detachment of the Punjab Frontier Force was placed under the command of Sir George White to operate against the Sheranis from the direction of the Punjab and Derajat.

Composition of the Punjab Force

The Punjab contingent was commanded by Colonel A. G. Ross, C.B., of the 1st Sikh Infantry.

According to contemporary accounts, the force included:

This force operated in conjunction with the wider Zhob Field Force during the expedition.

Resistance and Punitive Measures

The Zhob Expedition involved a combination of military operations and political pressure.

One incident described in accounts of the expedition involved an armed fighter at Apozai who attacked Lieutenant Godfrey, the Assistant Political Agent. The attacker reportedly first fired at him and then approached with a sword before being wounded and captured. Historical accounts describe his subsequent execution.

The British Settlement with the Khidarzais

As the campaign continued into November, the increasingly cold conditions placed considerable pressure on the tribesmen and their families, many of whom were living in exposed mountainous areas.

Eventually, the Khidarzais agreed to terms with the British authorities.

The principal conditions imposed on the Sherani tribe included:

  1. Surrender or exclusion of Murtaza Khan and other refugees
    Murtaza Khan and other individuals considered hostile to the British were required to be surrendered if they remained in Sherani territory. If they had already left, the tribe was required to prevent their return.
  2. Payment of a financial penalty
    A fine of approximately 6,000 rupees was imposed on the tribe. This included penalties associated with offences committed in Dera Ismail Khan and Zhob.
  3. Detention of tribal leaders as hostages
    Khidarzai maliks and other individuals regarded as refractory, particularly those who had surrendered or been captured, were detained as hostages until the agreed conditions were fulfilled.

These conditions reflected the British policy of holding tribal communities collectively responsible for the actions of individual members.

Surrender of Murtaza Khan Khidrani Jaffar

According to General Sir George White’s account, the imposed fine was eventually paid in full.

Murtaza Khan, who had opposed British authority for several years, subsequently surrendered himself to the Commissioner of the Derajat after British troops had withdrawn from the Sherani hills.

White regarded the surrender as evidence of the effectiveness of Sir Robert Sandeman’s policy of holding tribes responsible for the actions of their individual members.

From the British perspective, Murtaza Khan’s surrender represented an important conclusion to the resistance in the region.

Division of the Sherani Territory

One of the major administrative consequences of the 1890 expedition was the division of the Sherani Tribal Territory between Balochistan and the Punjab.

Why the Sherani Territory Was Divided

Consequently, the two sections of the Sherani tribe increasingly operated under separate administrative authorities.

The Sherani population was traditionally divided into two major geographical sections: It is divided into two parts by the Tang/Gang or Vihowa stream, the northern portion being called the Bar and the southern the Lar Sahra

Following the Zhob Expedition, the British government settled the administrative boundary between the Punjab and Balochistan.

Bargha Sherani

The Bargha Sheranis, also known as the Upper Sheranis, occupied territory on the western side of the Sulaiman mountain range.

This territory was placed under the administration of Balochistan, particularly within the sphere of the Zhob Political Agency.

Largha Sherani

The Largha Sheranis, or Lower Sheranis, lived on the eastern side of the Sulaiman mountain range.

Their territory was placed under the administrative control of the Punjab, with administration associated with the Dera Ismail Khan district.

Following later administrative changes, this area became part of the North-West Frontier Province and is now within Khyber Pakhtunkhwa.

Formation of the Zhob Agency

The Zhob Agency was established in 1890 as part of the British system of administering tribal territories in Balochistan. The Musakhel territory was subsequently brought under the administrative influence of the Zhob tribal agency under a Political Agent.

Zhob and the Name Fort Sandeman

During the British colonial period, the principal British administrative and military settlement in the Zhob region became known as Fort Sandeman, named after Sir Robert Sandeman in 1890. The name Zhob was restored in 1976, replacing the colonial-era name Fort Sandeman.

Meaning of the Name Zhob

The name Zhob is associated with the Pashto word ږوب (Zhob/zhob). It is commonly explained in local tradition as referring to “oozing water” flowing, running, or bubbling water.

The meaning is particularly appropriate to the geographical character of the region, which contains rivers, streams, and watercourses flowing through the valleys and mountainous landscape.

Musakhel Became a Tehsil

The administrative status of Musakhel also changed during the British period.

Musakhel was established as a Tehsil in 1892. Later, in October 1903, Musakhel was transferred to Loralai District.

This transfer reflected the gradual transition from the earlier tribal-agency system toward a more structured district and tehsil administration.

Transition from Tribal Administration to Civil Administration

During the early British period, Zhob and surrounding territories were governed primarily through a Political Agent and tribal administrative system.

The British relied heavily on tribal maliks and negotiated agreements to maintain political control.

Over time, however, administrative arrangements became more formalized. Districts, tehsils, political agencies, and other administrative units were developed to strengthen government control over the region.

This gradual transformation shaped the administrative geography of present-day northern Balochistan.

Musakhel Region in Current Period

Umurki-Khidurki Conflict (Habil-Qabil Natural Brotherhood Rivalry)

One of the major internal conflicts in Jaffar history in 18th century was the long-running rivalry between the natural brotherhood rivalry Umrani (Sardar-Khan) and Khidrani sections (Maliki-Managment).

Victims (Shuhadas) of Umurki-Khidurki Conflict

The personalities to have been the victim of Umurki-Khidurki Jaffar Conflict from both sides are

Rise of Lal Khan Khidrani versus actual Umrani Sardar

Lal Khan, a descendant of Khizar Khan, challenged the authority of the actual Umrani Sardars (Chief Clan, or Sardar Kahol) during the 18th century.

Descendants of Umar Khan known as: “House of Umar Khan”

His descendants became known as: “House of Lal Khan” 

According to the source, Lal Khan’s descendants continued to seek greater political influence in the valley.

The Chief Clan, Umrani Sardars or Sardar Kahol, also retained considerable influence. The decedents of Lal Khan are  who are still considerably influential now. But it should be kept in mind that the Chief Clan i.e. Sardar Kahol “House of Umar Khan”has also got a good deal of influence in the area and none is inferior to the other.

In 21st century, the relations between both clans have become quite friendly based on mutual respect for each other.

Musakhel remained a Tehsil of Loralai District till 1 January 1992 when it was notified as a district as a result of splitting Loralai district into 3 districts, Loralai, Musakhel, and Barkhan

According to the source, Lal Khan’s descendants continued to seek greater political influence in the valley.

The Chief Clan, Umrani Sardars or Sardar Kahol, also retained considerable influence. The decedents of Lal Khan are  who are still considerably influential now. But it should be kept in mind that the Chief Clan i.e. Sardar Kahol “House of Umar Khan”has also got a good deal of influence in the area and none is inferior to the other.

In 21st century, the relations between both clans have become quite friendly based on mutual respect for each other.

Jaffar Tribe Political Competition in the Modern Period

During the 20th century, the old tribal rivalry gradually changed into political competition.

After the 1960s, increasing education and employment opportunities within the tribe contributed to this transformation.

In the 1983 Local Bodies elections, Muhammad Anwar Khan Jaffar, associated with the Lal Khanis, won an election against the Chief family.

Later, in 2005, Faiz Muhammad Khan Jaffar of the Lal Khanis became Tehsil Nazim after winning the Local Bodies elections.

The source attributes this political success not only to political influence but also to the larger population and higher number of registered voters associated with the Khidrani sub-tribe.

According to the original account, relations between the two major sections became considerably more friendly in the 21st century, with mutual respect and greater tolerance replacing much of the earlier hostility.

The Rise and Fall of Kala Khan Against Traditional Umrani Sardar Kalu Khan

Another important episode in Jaffar history was the rise of Kala Khan.

Kala Khan an inferior ranked person of Umrani section and rose to prominence in the late 19th century with the support of several individuals known locally as feraris.

He gradually established considerable influence and challenged the Traditional Umrani Sardar Kalu Khan

In 1883, Kala Khan declared himself Sardar and forced Sardar Kalu Khan, a descendant of Umar Khan, to retire.

The period associated with Kala Khan is described in the source as one of the most oppressive periods in Jaffar history. However the hostility between Sardar Kalu Khan leading Umrani section, and the descendants 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 self made Sardar Kala Khan.

His influence eventually declined after an epidemic weakened Kala Khan and his supporters. This allowed Sardar Kalu Khan to restore his inherited actual authority.

Conflicts with Neighboring Tribes

The Jaffar Tribe has historically faced conflicts with several neighboring tribes.

These conflicts played an important role in the history of the tribe and its traditional homeland.

The Bugti Attack (Early 19th century) 

At the beginning of the 19th century, Bugti tribesmen attempted to enter the Durug area.

A major battle was fought near Issot/Essot, where the Jaffars successfully resisted the attack despite having a relatively small number of defenders.

The Jaffar community nevertheless suffered considerable loss of life during the conflict.

The Sulaimankhel Attack of 1914

A major conflict occurred in 1914, during the beginning of the First World War.

At that time, the British Government of India withdrew militia forces from several interior areas, including Tangi Sar and Durug of the then Tehsil Musakhel.

The Sulaimankhel tribe, from the Katawaz region near the Zhob-Afghan border, subsequently attacked Durug.

The invading force reportedly consisted of approximately 250–300 men.

They captured Ahmed Khan, the chief of the Norangani section, as a hostage.

The Jaffars were defeated during the initial attack because the Sulaimankhels possessed more sophisticated weapons and ammunition, while the Jaffars had comparatively conventional weapons.

The attackers entered Durug and looted the homes of wealthy Hindu residents. Some people were also killed during the attack.

The British administration eventually responded.

The Sulaiman khels attack on the Jaffar Tribe angered the Shirani Tribe, traditionally described as a brother tribe of the Jaffars.

When the Sulaimankhels returned from the Jaffar area, they were attacked by Shirani tribesmen in the Sangar area near Manikha of present-day Shirani District.

The Ustarana Tribe of the Zhob region allies of Sulaiman khels  also became involved in game against Jaffar and Shirani Tribe in the revenge of Sulaiman khels defeat

After another battle near Durug, the Jaffars initially withdrew into the surrounding mountains. They later counterattacked at night and defeated the Ustaranas. The Jaffars eventually restored their position in the area.

However, this above said conflict had a heavy cost. According to the source, the Bazani section of the Jaffar Tribe was lost, and members of the section are buried in a graveyard in the village known as: Shaheeday Wala Qabaristan — the Graveyard of Martyrs in Drug.

The Rise and Fall of Sibhai Bibi in 1930

Another unusual episode in Jaffar history concerns a woman named Sibhai.

She was approximately 25 years old when she became prominent during the early 1930s.

Sibhai belonged to the Shiekh section of Jaffars and reportedly gathered several feraris around her.

She attracted the attention of the British Political Agent at Fort Sandeman, now associated with Zhob District.

She also reportedly had the support of Sardar Baz Khan, the head of the majority Musakhel tribe.

In 1935, Sibhai was invited to attend the Shahi Jirga at Fort Sandeman.

According to the original account, this caused considerable anger within the tribe. It reports that Sibhai was subsequently assassinated while returning to the Durug valley under the direction of Malik Sulaiman Khan (another grand grandson of Lal Khan Khizarani)

The location where she was killed became known as Sibhai Wali Kachi.

Jaffar-Mirkhani War of 1986

In 1986, the Jaffar Tribe faced another major conflict with the neighbouring Mirkhani Baloch tribe.

The dispute was connected to longstanding claims concerning tribal boundaries.

What initially began as tribal skirmishes developed into a larger conflict.

Almost every section of the Jaffar community reportedly participated, including some members who were serving in government positions.

The Rahwani tribe, described as a sister tribe of the Jaffars, also helped cover the front.

Despite the Mirkhanis being larger in both manpower and resources, the Jaffar Tribe resisted the conflict.

The local administration eventually intervened and brought the situation under control.

Jaffar-Buzdar Dispute of 2001

Another tribal dispute developed in the late 1990s involving Jaffars living in the Chotair area of Ziarat District and the Shadozai section of the Kakars.

The dispute affected the wider tribal situation around the Durug valley.

The conflict resulted in the deaths of several Buzdar Balochs.

The Buzdars retaliated, resulting in the deaths of three Jaffars, according to the original account.

Jaffar Tribe Language: Jafarki or Jaffari

One of the most distinctive aspects of Jaffar culture is its language.

The language is commonly referred to as:

According to the source, Jafarki is a mixture of linguistic influences from:

The original account states that approximately 80% of Jafarki vocabulary resembles Sindhi, although the language also contains influences from the surrounding languages.

Why Does Jafarki Resemble Sindhi?

The traditional explanation is connected to the historical settlement of the Jaffar community in the region.

According to the source, the language was spoken by local Hindu communities as well as the early Jaffars during the Mughal period.

The Miani groups, including the descendants of Mundowal Khan and the Umrani and Khidrani sections, gradually adopted the local language.

Other groups that later merged into the Jaffar community also adopted it.

Although Jaffars are traditionally identified as Pashtoons, many members of the community can speak several regional languages, including:

Jafarki is sometimes mistaken for Saraiki because of its accent and regional influences. However, the original source describes its vocabulary as much closer to Sindhi, with some Saraiki influence particularly in pronunciation.

Jaffar Culture and Traditions

Jaffar Tribe reflects the geographical location of the tribe between Pashtoon and Baloch cultural regions.

As a result, some traditions are Pashtoon in origin, while others show strong Balochi or Sindhi influence.

One of the best-known traditional dances of the Jaffar Tribe is called:

Jhumir/Gheemir, also known as Jaffarki Gheemir.

The dance is described as a combination of Pashtoon and Balochi dance traditions.

Jaffarki Gheemir has traditionally been an important part of celebrations and community gatherings.

Another traditional practice of Jaffar Tribe is known as Haal.

Haal is described as a Balochi-influenced tradition in which people sit together and share stories.

This tradition demonstrates the strong cultural interaction between Jaffar society and neighbouring Baloch communities.

Traditional Jaffar Tribe clothing also reflects the cultural mixture of the region.

The traditional dress of Jaffar Tribe men resembles the clothing associated with Baloch tribes such as the Marri and Bugti.

The traditional dress of Jaffar Tribe women, however, is described as distinctly different and closely resembling the traditional clothing of Sindhi women from desert regions.

The source considers this an important cultural indication of the historical interaction between Jaffar Tribe and Sindh.

In the 21st century, many Jaffars have adopted modern styles of clothing, while older traditional forms are becoming less common.

According to the original account, Jaffar Tribe traditionally gives women the rights provided under the teachings of Islam.

Women have traditionally been able to pursue education and participate in professional life.

Many Jaffar Tribe women work in areas such as:

The source describes the general attitude toward women within the tribe as respectful and supportive.

It also states that practices such as dowry, walwar and Karo-Kari are not considered established social practices within the Jaffar Tribe, although individual cases may occur.

Music and poetry have an important place in Jaffar Tribe

Before the partition of India and Pakistan in 1947, a famous Jaffar drum player known as Badak was well known within the Jaffar Tribe.

His name became associated with the proverb: “Badak dhol”

The expression refers to a person who cannot keep a secret, similar to the idea of a chatterbox.

The dhol, or traditional drum, has historically played an important role in Jaffar cultural gatherings.

Mehraban Jaffar was a well-known musician who helped preserve the musical traditions of the area.

The traditional Gheemir dance was closely associated with his music.

After his death, his son Baran Khan Jaffar continued the family tradition and worked to preserve Jaffarki music.

Other musicians mentioned in the traditional account include:

Late Habibullah, known as Bazu Wala

Ramzan Jaffar, known as Ramzan Phandar

They composed songs in both Jaffarki and Pashto.

Traditional Jaffar Tribe poetry includes Jaffarki Tapay.

The word Tapay refers to songs and traditional poetic expressions in Jaffarki.

Tapays have traditionally been particularly common during marriage ceremonies and other social gatherings.

Faiz Muhammad Khan Jaffar, former Tehsil Nazim, became known for adding humour and comedy to his Tapays.

His brother, Professor Ameer Muhammad Khan Jaffar, was also a poet, although his work focused mainly on Urdu poetry.

Members of the Jaffar Tribe community traditionally earn their livelihoods through several occupations.

The main occupations of Jaffar Tribe include:

A significant number of Jaffar Tribe men, Jaffars have also entered government employment and civil service.

The Jaffar Tribe is particularly known for having members serving in civil administration and higher-level bureaucracy at district and provincial levels.

Throughout its history, the Jaffar Tribe absorbed families and groups from different backgrounds.

The traditional Jaffar Tribe sections have lived in Musakhel for many centuries.

  1. Originally migrated Pashtoons
  2. Later migrated Pashtoons
  1. Rahwani, described as the sister tribe of the Jaffars
  2. Mandwani
  3. Seemint
  4. Mohra & Mehra
  5. Tabib & Shiekh
  6. Ispani

Historical accounts also mention the incorporation of some Baloch elements into the tribe. The suffix “-ani” found in some tribal names is presented as evidence of this historical interaction.

The Jaffar homeland is located in a region where Pashtoon and Baloch cultures meet, which helps explain the distinctive cultural characteristics that developed within the tribe.

The original account also emphasizes the tribe’s traditional reputation for hospitality.

 

 

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