In December 1928, Abdul Ghaffar Khan, popularly known as Bacha Khan, went to Calcutta for the annual session of the Indian National Congress. At the session, Muhammad Ali (of the Ali brothers) kept on losing his temper at one of the Punjab delegates. When no one intervened, Ghaffar Khan said to Ali, ‘You are our leader, and we wish you to grow in stature. How nice it would be if you cultivate some tolerance and self-restraint.’ To this an incensed Ali replied, ‘Oh, wild Pathans have come to teach Muhammad Ali!’

The above incident clearly shows both the reformative and peaceful nature of Ghaffar Khan, a Pakhtun, and the attitude of non-Pakhtuns (either Hindu or Muslim) towards them. The fierce image of the Pakhtuns as uncivilised tribals and warlike blood-mongers was as present in the 1920s as it is now.

Throughout his life, Bacha Khan, while affirming the essential goodness in the life of the Pakhtuns and their code of life -- the Pakhtunwali, focused on ridding his society from the social evils which had crept in it. With his aim of developing the Pakhtuns, he wanted to reform their lives in accordance with the essential elements of their culture and religion, discarding the things which have held them back.

After the failure of the Hijrat Movement in 1920, Bacha Khan realised that until the Pakhtun society was reformed, nothing concrete could be achieved. Speaking in 1981, he said that he realised in 1920 that the conditions of the Pakhtuns would never improve as long as they believed "in blood for blood". "Violence," he explained "creates hatred and fear. No violence generates love, makes one bold."

Therefore, on the first of April 1921, he set up the Anjuman-e-Islah-e-Afghania (Society of the Reformation of Afghans) with himself as president and Mian Ahmed Shah as secretary. The aim of the society was to promote unity among the Pakhtuns, encourage the use of Pashto language and literature, eradicate social evils, prevent lavish spending, and create ‘real love’ for Islam among the Pakhtuns.

The foundation of the Anjuman was followed by the establishment of the Azad Islamia Madrassas, which were Pashto-medium and focused on both vocational and traditional education. As these madrassas were free of prejudice and were open to all communities, they quickly became popular, so much so that the reactionary Nawab of Dir forcibly closed down the madrassa in Dir and threw Ghaffar Khan out of the princely state.

The establishment of the Anjuman then led to the founding of the famous ‘Servants of God’ -- Khudai Khidmatgars -- in 1929 with their pronounced aim to do social service and struggle for the independence of the country through non-violent means. The oath which every Khidmatgar had to take -- and there were more than a hundred thousand by the end clearly stated: "I am a Khudai Khidmatgar, and as God needs no service I shall serve Him by serving His creatures selflessly. I shall never use violence, I shall not retaliate or take revenge, and I shall forgive anyone who indulges in oppression and excesses against me. I shall not be a party to any intrigue, family feuds and enmity, and I shall treat every Pakhtun as my brother and comrade. I shall give up evil customs and practices. I shall expect no reward for my services. I shall be fearless and be prepared for any sacrifice."

The calling of the Khidmatgars was certainly higher than that expected of the ‘wild Pathans’, but this is how Bacha Khan wanted to internally change his people.

Ghaffar Khan did not want the Pakhtunwali or the Pakhtun way of life to be abolished but wanted it to be reformed so that his people could progress. He repeatedly affirmed the essential goodness behind the Pakhtun way of life and highlighted its great traditions of honour and hospitality, but he was against the evils which had crept into it through time.

Where honour was kept and avenged through violence in Pakhtun society, he called them to the higher, more honourable, calling of non-violence, which he found rooted in the teaching of Islam. He noted: "There is nothing surprising in a Musalman or a Pathan like me subscribing to non-violence. It is not a new creed. It was followed fourteen hundred years ago by the Prophet (PBUH), in all the time he was in Mecca…But we had so far forgotten it that when Mahatma Gandhi placed it before us we thought he was sponsoring a new creed or a novel weapon."

Hence, non-violence was not something non-Pakhtun or un-Islamic but, in fact, the real essence of both the religion and the culture, according to Bacha Khan.

At the time of Ghaffar Khan, as now, blood feuds, Tarboor Wali, were common. Ghaffar Khan found them to be one of the key causes for the backwardness of the Pakhtuns. He argued why could Pakhtuns not steer away from such a lifestyle and focus on love and reason. He noted in 1931 that ‘We know only too well the bitter results of violence from the blood feuds….We, indeed, have an abundance of violence in our natures. It is good in our own interests to take training in non-violence. Moreover, is not the Pathan amenable only to love and reason? [If you win him] he will go with you to hell, but you cannot force him even to go to heaven. I want the Pathan to do unto others as he would like to be done by."

Abdul Ghaffar Khan was at once a critic and promoter of the Pakhtun life and culture. He affirmed its positive elements but wanted to reform certain elements in it which hampered the progress of the Pakhtun society and culture.

For example, Bacha Khan greatly encouraged the emancipation of women and saw this as an essential element for the progress of society. He once noted: "Whenever I went to India and saw the national awakening and patriotism of the Hindu and Parsi women, I used to say to myself, "Would such a time come when our Pakhtun women would also awake?"…Thank God, today I see my desire fulfilled. In the Holy Quran you have an equal share with men. You are today oppressed because we have ignored the commands of God and the Prophet (PBUH). Today, we are the followers of custom and we oppress you." The reform of Bacha Khan was an internal transformation rooted in the spirit of both the Pakhtun culture and Islam.

Living at the time of Young Turks in the erstwhile Ottoman Empire, the nationalist passion of Gandhi, the patriotism of Tagore, Bacha Khan was the only Pakhtun leader who wanted to reform Pakhtun society from the inside by making it purer and, hence, stronger and more secure. Above all, Bacha Khan wanted the essentials of religion and culture to lead to man’s progress, not only materially but also morally and spiritually.