Respectable sister Maryam Kakar, Kawun Jan, Sabawun Jan, and Khwaga Kakar, all dear participants, teachers, students, brothers and sisters, and Kakar Sahib fans, Assalamu Alaikum!

Today, I am going to talk about someone here whom I have known for decades, and even knew him before meeting him for the first time because he was an author and used to write scholarly works and do important translations. I knew him because of his works. In the 1350s (solar calendar), when I was a young professor at the Literature Faculty of the University of Kabul, Kakar’s two books were very popular. One was his book called “What is History” that he translated and another was Kakar’s master’s thesis, which had been printed as a book and had attracted much attention.

“What is history” is written by a prominent scholar named EH Carr. EH Carr was a world-renowned historian when it comes to the October Revolution’s era. Indeed, “What is history” is not historical accounts book but a book about the knowledge of history. The science of history is the knowledge whose greatest founder and forerunner is the Muslim scholar and thinker Ibn Khaldun. EH Carr’s “What is history” is an important work of this same knowledge of history. I had carefully read most of the works of EH Carr’s during student life and years.

It is important to emphasize that Kakar had a special talent in translating and explaining complex English language subjects into a flowing and easy Pashto.

Here the question arises as to why an eminent historian of Afghanistan was constantly engaged in translating? In my opinion, the reason for this is that Kakar Sahib wanted to spread the knowledge to others regarding the scholastic fundamentals that he used to write history. His role in translating important works is similar to that of famous historians of the first half of the 20th century in the United States. During the mentioned period, most of the great scholars of the United States publicized the methods and perspectives of German, French, Italian and other European languages into American universities.

One of the major features of Kakar’s master’s and doctoral thesis was that they were written on the basis of a very careful comparative study of English and Afghan sources. Kakar was familiar with every page of Siraj al-Tawarikh history book. He also made precise use of resources from Britain, India and elsewhere to analyze and illustrate the situation of contemporary Afghanistan. The period of time in the history of Afghanistan which Kakar Sahib has focused on in his theses is close to our time and for that reason, there is a lot of controversy about them. As Ustad Ahmadi pointed out, there are very dissenting views, so it can be said that further reviews will be made and various interpretations and ideas will be presented regarding his works. But there is no doubt that Kakar’s books will always be read and repeatedly critiqued because for understanding that era, Kakar’s works are considered as fundamental studies in this regard.

At the time I saw Kakar and got to know him closely, he had recently returned from Harvard University and had a high name; but despite all his name and reputation, he was a very humble human being. He never mentioned in his talks and discussions that he had attended prominent universities in the United Kingdom and the United States, or that he had met with world-renowned scholars.

He had a sacred Afghan personality. I became friends and co-worker with Kakar in a short period of time. Kakar’s and Majrooh’s homes were in the Pul-i-Sokhta area. I would bring them to the university in my car and Ghwas Shujae, Rasool Amin and Shpoon Sahib would also join us on the way. May Allah forgive them all! We would sit in a cold room with cups of tasteless Nescafe in our hands and our discussions were hot and sweet. We would discuss the ways of educating young colleagues and students, would have deep discussions on Afghanistan, and there would also be discussions of love and commitment to our country.

As much as Kakar was friendly with fellows and youngsters, he was also highly respectful of scholarly and literary leaders such as Habibi Sahib, Ulfat Sahib, Benawa Sahib, Rishtin Sahib, Rikhtia Sahib, Kohzad Sahib, and others.

Kakar’s humbleness was linked to his moral, political genius and courage. He took a very strong stand after the Saur Coup and the Soviet invasion and spent five years in prison. During that time I was always in contact with his family and his sacrifice was a matter of great pride to all of us.

Experts and writers have talked about Kakar’s personality and scholastic achievements and more things will be discussed about him and his works but my own conclusions are summarized as follows:

Firstly, Kakar has played the founding role in terms of the new-methodology-based historiography of Afghanistan. His role here is very similar to that of our great historian Kohzad.

Secondly, Kakar has secured a position in the history of contemporary Afghanistan that if any other historian wants to write on this subject, he will feel compelled to read and critique Kakar’s writings.

Thirdly, Kakar has a special role and contribution in the invention of historical-scholarly concepts in Pashto.

Fourthly, Kakar as a university lecturer has trained and educated many students.

Fifthly, Kakar’s political virtue and stance are also of special importance and prominence.

Celebrating and appreciating such a person is not only paying tribute to an individual but to a tradition. Thanks to Kakar’s family and all the friends who have taken the initiative to establish a history foundation in his name.

Unfortunately, for centuries, most of our researchers and writers lacked the facilities to sufficiently devote their lives to scholarly and literary works.

The stability of a society is not just about state-building and market-building. A community needs shared national values and there shouldn’t be only slogans but national unity must be translated into practice and proven to every person.

History usually has two parts. One is the shared values, sacrifices, great achievements and shared beliefs that make a child, young person or other citizen believe that they are the owners of this homeland; that they have rights and responsibilities in their homeland; and that they have been the heirs and guardians of their homeland for thousands of years. The flip side of history are signs of pain, suffering, oppression, violence, and injustice.

In order to have a bright future, it is imperative not to remain imprisoned in the dark catastrophes of the past. If the tyrants ever built minarets, they did not bother to consider where they should be and where they shouldn’t be but they just shed blood in every part of Afghanistan.

Tyrants when tied constitutionalists to the mouths of cannons, it didn’t matter to them what language they spoke.

Historians and chroniclers need to take into account both the positives and the negatives of the past and keep a balance so that they can better understand both the aspects. I believe that paying attention to Afghanistan’s ancient history is essential to our future stability and prosperity. Afghanistan was once a roundabout for cultural, political and economic spheres of Asia in the past and we must regain this position.

On the other hand, getting acquaintance with the cultural heritage and historical glory of our country’s every region and every province will help us better understand our shared pride. This understanding will help each of us work in partnership with another Afghan for an equitable, bright tomorrow. We have no other way of unity without understanding each other. It is important to consider the pains but not for the purpose of looking at each other in disgust. I think the pains of all Afghans are shared and only the way they express them is different. We all cry that my village is burned down and we cannot forget the pain of it, but the thing is, the villages of all of us are burned.

The goal should be to trust the future and to make the most of the present. There is a popular saying that people who don’t learn from history repeat history. The goal of the Kakar History Foundation and academics, especially young students, should be to avoid repeating history.

It is important to have a good comprehension of our history in order to avoid the repetition of bitter events and to have a better future.

I am convinced that we can prevail over our historical catastrophes and honor and pay attention to the living part of it – on the basis of which our national identity and hearts’ emotions are moving. This way, the soul of Kakar will always be blessed and at peace. In order for the Kakar History Foundation to be further successful in printing its publications and works – as the next year is the 100th anniversary of Afghanistan’s independence and we will be jointly celebrating a thousand years’ history of Dari, Pashtu, Uzbeki and the relationship between these three national languages – I want to see the foundation be initiative and a pioneer in this regard. And we commit to publish the major works of all of our authors on that fundamental national occasion.