1842 (c): The painting by James Atkinson showing the doors which were removed from the mausoleum of Sultan Mahmood of Ghazni by the British invaders. The latter believed it to be the "sandalwood gates of Somnath temple".

British invaders desecrated the tomb and removed the door
in 1842 to restore their injured pride and ego, to upset the sentiments of Pashtuns (British erroneously thought that Sultan Mahmud was a Pashtun) and to gratify the Hindus.

James Atkinson (the painter) writes: "This is the relic which the Sikh Chieftain Runjeet Sing so much
coveted as to wish to make its restoration a condition to his affording aid to the cause of Shah Shoojau, but that Monarch replying that his compliance with the demand would disgrace in the eyes of his nation, the request was not insisted on. It has now, however, been brought to
India under orders from the Governor General, Lord Ellenborough, by Major General Sir William Nott’s force, as a record of the triumph of the British arms, and the humiliation of the Afghans. It is to be restored to the Temple whence it was originally taken."
"The Supposed Gates of Somnauth, in the arsenal of the fort at Agra," from the Illustrated London News, 1872.
The gates of the tomb of Sultan Mahmud are still placed in Agra fort.

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More from @Pashz7

8 Oct
Shaikh Jamaluddin Kasi was a 16th century Pashtun saint of Chishti order. A member of the Pashtun tribe of Kasi, he enjoyed considerable respect from his own as well as other Pashtun tribes. In his early life he held a high post in the government under Sher Shah Sur. After the Image
downfall of the Pashtuns in India and restoration of Mughals to the throne, Jalaluddin Kasi renounced the world and moved to Unnao (UP, India) where he joined the khanqah of Shah Mahmud Chishti. Later he went to the tomb of Shaikh Badrud-Din of Badaun where he
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7 Oct
Ghulam Qadir Rohilla neither stripped the Mughal princess naked nor he forced them to dance. Allama Iqbal made a blunder there.

It were Mughal princes, not princesses, who were forced to sing and dance for Ghulam Qadir. The author of Ibrat-nama (written in c.1790 AD) writes :
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9 Sep
In 19th century some Tajiks often forayed into Hazarajat, captured Hazaras as slaves and sold them to Uzbeks.

James Atkinson writes in 1843: " The term Tajuk is applied to all people of Afghanistan, whose vernacular language is Persian. They reside in villages and are
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The account of two 19th century paintings

In October 1879 Major-General Frederick Roberts found an Afghan painting in Amir Sher Ali's palace in Kabul showing a mounted Afghan sardar riding alongside a running British solider and a dog. This painting was made by an Afghan
artist and was painted around the time of the First Afghan War (1838-1842) for an unknown Afghan patron. In my opinion the painting was demonstrating and symbolizing the victory and superiority of Afghans over Firangi invaders. The Afghan sardar is noticeably drawn larger
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The painting greatly offended and disturbed Frederick Roberts. In his pettiness, he ordered two of his officers to paint a new version
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3 Sep
The Pashtun code of revenge against the wrongdoers became a proverb in India.

John Briggs in 1829 writes: "Afghan revenge has become proverbial in India . It is said , a man is never safe from the revenge of an elephant , a nag ( the cobra snake), or an Afghan".
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25 Nov 20
Lieut. Colonel Muhammad Aslam Khan (a Kamran Khel Saddozai) and Robert Warburton, 1897.

Sardar Muhammad Aslam Khan was the first Commandant of Khyber Rifles. He commanded the corps from 1881 to 1897.

Photo Source: facebook.com/photo.php?fb
Aslam Khan's father Usman Khan served as Grand Wazir of Shah Shuja in 1840-1842. He fled to Peshawar after the Anglo-Afghan war and joined the British.

Sketch of Usman Khan, from London Illustrated News, dated to December 18, 1858 :-
Robert Warburton was an Anglo-Afghan. "Eighteen Years in the Khyber" is his autobiography.

His father married an Afghan lady through deception and force. Read the following blog-post for details.

historyofpashtuns.blogspot.com/2019/02/the-ma…
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