یادی از کاتب، پدرتاریخ معاصر افغانستان
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وزارت تحصیلات عالی: آثار فیض محمد کاتب جزو نصاب تحصیلی پوهنتون ها شود.
اين مطلب جزء قطعنامه اى است که در سيمينار دو روزه ( آشنايى با ملافيص محمد کاتب پدر تاريخ معاصر افغانستان ) که روزقبل درپوهنتون تعليم وتربيه کابل آغاز و امروز٩سرطان خاتمه يافت ، صادر گرديد. اين سيمينار از جانب وزارت تحصيلات عالى ، شوراى فرهنگى پوهنتون تعليم وتربيه کابل ، اکاد مى علوم افغانستان و پوهنتون خصوصى کاتب در کابل به مناسبت هشتادمين سالروز وفات کاتب به اشتراک حدوديکصد تن از استادان پوهنتون هاى کابل ، اعضاى اکادمى علوم و شوراى ملى کشور تدوير يافته بود... ادامه مطلب
بی بی سی: خریداری نسخه خطی جلد چهارم سراج التواریخ افغانستان
فيض محمد کاتب « بيهقی ثا نی، مورخ شهير افغان »
نویسنده: لمراحسان
ازد يا ر ابر مرد سخن، شاعر و فيلسوف سترگ حضرت حکيم سنائی غزنوی ( رحمة الله عليه ) فرزا نه
مرد د يگری و درخا نوا دۀ سعيد محمد خان متولد ميشود که ويرا فيض محمد نا م گذ ا شتند ( ١٢٥٠ ش
١٨٧١ م ). ملا فيض محمد کاتب ا زسرد مدا ران فرهنگ سرزمين مان و از پيشگامان تا ريخ نويسی را ستين درسدۀ پسين » است. او از ميان چنا ن مردم فرود ست و ستمکشی برخا ست که شمار فرا وانی از تبا رش، سرهای شان را به کله منارهای امير خود کامه بخشيده بودند تا عطش سيری ناپذ ير اميرمستبد را در خونريزی و انتقا مجويی فرونشا نده با شند..
سه انیمشن و کلیپ قبلی را دراینجا ببینید.
زندگی نامه فیض محمد کاتب به قلم: رابرت مک چزنی و طرزی
برگرفته از دانشنامه انگلیسی "ایرانیکا"
خواندن مطلب ذیل برای کسانی که راجع به کاتب تحقیق می نمایند اکیدا پیشنهاد می شود. مطلب ذیل حاوی معلومات اکادمیک و ارزشمندی است که نسخه های فارسی زندگی نامه کاتب آنرا دارا نمی باشد.
این پاراگراف صحبت از تالیف و تحریر کتب می نماید که هیچ یکی از نسخه های فارسی زندگی نامه کاتب از آن سخن نگفته اند.
Fayż Moḥammad was also a skilled calligrapher, a talent
that first attracted the attention of Ḥabīb–Allāh Khan. Among the works
he is known to have copied is a 230 folio collection of farmāns
isssued by the Mughal ruler Awrangzēb (r. 1068–1118/1658–1707) which he
completed in Jalālābād in 1312/1894; the divan of Šehāb-e Toršīzī, a
late 18th century poet from Herat; and Resāla-ye fīūz,
a treatise on explosives
(Shkirando, p. 20
آغاز زندگی نامه
FAYŻMOḤAMMAD KĀTEB, Afghan court chronicler and secretary to the
amir Ḥabīb–Allāh Khan (q.v.; r. 1319-37/1901-19). Fayż Moḥammad was
born in 1279/1862-63, in the village of Zard Sang in the Qarābāḡ
district of Ghazni (Ḡaznī), and died in Kabul in 1931. His father,
Saʿīd Moḥammad b. Ḵodāydād, was of the Moḥammad Ḵᵛāja clan (qawm)
of the Hazāras. Fayż Moḥammad spent his youth in Qarābāḡ, tutored in
Arabic and the Koran by local mullahs, but in 1297/1880 he and his
family moved first to Nāwor
(also a district of Ghazni), and then, because of sectarian
strife, to Qandahār in the same year. In 1305/1887 he left Qandahār for
a year’s travel that took him to Lahore and Peshawar where he spent
some time studying English and Urdu. He eventually landed in Jalālābād
and was invited in 1306/1888 to join the administration of the Afghan
amir ʿAbd-al-Raḥmān Khan (r. 1297-1319/1880-1901). He was soon attached
to the entourage of the amir’s eldest son, Ḥabīb–Allāh Khan, at the
recommendation of one of his teachers, Mollā Sarwar Esḥāqzāʾī
(Shkirando, p. 13). Fayż Moḥammad accompanied the prince from Kabul to
Jalālābād in 1311/1893-94 (Serāj al-tawārīḵ III, p. 990). There
is a manuscript attributed to him, dated 29 Rajab 1311/5 February 1894,
which places him in Jalālābād at this time. In 1314/1896, when
Ḥabīb–Allāh’s younger brother Naṣr–Allāh Khan toured England on a state
visit, Ḥabīb–Allāh assigned Fayż Moḥammad to copy and post in the
Čārsūq, Kabul’s main market-place, the detailed letters sent back by
Naṣr–Allāh recounting his activities, so that “noble and commoner alike
would be apprised of the honor and respect that the English were
according him” (Serāj al-tawārīk III, p. 1107).
During Ḥabīb–Allāh’s reign, Fayż Moḥammad was involved, if
only peripherally, with the Young Afghan movement led by Maḥmūd Beg
Ṭarzī. He is said to have been associated with the publication of
Ṭarzī’s
reformist journal, Serāj al-aḵbār, and three other journals, Anīs, Ḥayy ʿalā’l-falāḥ, and Āʾīna-ye ʿerfān.
After the assassination of his patron in 1337/1919, Fayż Moḥammad
worked for a time at the Ministry of Education on textbook revision.
Some time later, he was appointed to a teaching position at the
Ḥabībīya Lycée in Kabul (Shkirando, p. 13).
During the reign of Amān–Allāh Khan (q.v.; r. 1919-29),
the Iranian minister in Kabul Sayyed Mahdī Farroḵ compiled a “who’s
who” of contemporary Afghan leaders. His sketch of Fayż Moḥammad
characterizes him as a devout Shiʿite, highly regarded by the Qezelbāš
community of Kabul, as well as a leader among his own people, the
Hazāras. (Farroḵ, 1991, pp. 252-54).
In 1929, the Tajik outlaw Ḥabīb-Allāh Kalakānī, known to
history as Bačča-ye Saqqā (son of the water-carrier; q.v.), ousted
Amān-Allāh Khan and took control of Kabul for nine months (January to
October 1929). During this uprising Fayż Moḥammad, who spent almost the
entire period inside the city, kept a journal which was the basis for
an unfinished monograph entitled Ketāb-e taḏakkor-e enqelāb which he began shortly after the fall of Bačča-ye Saqqā.
During the occupation, Fayż Moḥammad was forced to take
part in a delegation sent by Kalakānī to negotiate with Hazāra groups
opposing the Tajik leader. According to his account, he managed to
subvert Kalakānī’s plans and caused the mission to fail. However, he
and the mission’s leader, Nūr-al-Dīn Āḡā, a Qezelbāš Shiʿite from
Kabul, paid a heavy price for this: both
were sentenced to death by beating. Fayż Moḥammad alone
survived the ordeal and was saved by a colleague. The Persian mission
in Kabul, under a directive from Reżā Shah to do what it could to aid
the Shiʿites of Kabul, sent medicines to his house. He eventually
recovered enough to travel the following year to Tehran for more
medical care. After less than a year there, he returned to Kabul, where
he died on 6 Šawwāl 1349/3 March 1931, at the age of sixty-eight or
sixty-nine (Shkirando, p. 24).
Fayż Moḥammad is best known for his books on Afghan
history. During Ḥabīb–Allāh’s reign, he accepted two commissions to
write a comprehensive history of Afghanistan covering events from the
time of Aḥmad Shah down through the reign of Ḥabīb–Allāh Khan. The
first was a history of Afghanistan entitled Toḥfat al-ḥabīb
(Ḥabīb’s gift) in honor of the amir, but Ḥabīb-Allāh Khan deemed the
finished work unacceptable and ordered Fayż Moḥammad to start over. The
revised version is the three-volume history of Afghanistan entitled Serāj al-tawārīḵ (Lamp of Histories), an allusion to the amir’s honorific “Lamp of the Nation and Religion” (Serāj al-mella waʾl-dīn).
There were also problems in publishing it, the third volume never being
completely printed. It is thought that the process of publishing the
third volume lasted several years and only ended after Ḥabīb–Allāh
Khan’s death (Romodin, 1969, p. 114). According to Moḥammad Ḡobār
(p. 396), publication on the third volume was halted at page
1,240 for unspecified reasons. Ḥabīb–Allāh Khan’s successor, Amān–Allāh
Khan, was initially interested in the work and typesetting resumed in
the mid-1920s, but when the amīr reviewed the material in it on
Anglo-Afghan relations, he reportedly changed his mind, and ordered all
published but still incomplete copies of the third volume taken from
the press and burned (Shkirando, p. 17). Despite this reaction, Fayż
Moḥammad continued work on his chronicle. The manuscript of the
remainder of the third volume is widely believed to have been finished,
and the autograph was reportedly turned over to the Afghan archives by
Fayż Moḥammad’s son. Volumes devoted to Ḥabīb–Allāh Khan and Amān–Allāh
Khan may also have been written. A farmān issued by the latter announced that Fayż Moḥammad had been ordered to complete the Serāj and then begin work on a chronicle of the reign of Amān–Allāh Khan to be entitled Tārīḵ-e ʿaṣr-e amānīya.
There is some evidence to suggest he did indeed carry out these
commissions, although nothing more was ever published (Shkirando, p.
18).
Besides the monumental Serāj al-tawārīḵ, Fayż Moḥammad wrote the following works: (1) Tārīḵ-e ḥokamā-ye motaqaddem, compiled while he was working at the Ministry of Education; (2) Fayż al-foyūżāt
,a fragment of which, called “Afghan treaties and agreements (ʿahd wa mīṯāq-e afḡān)
was published in Sayyed Mahdī Farroḵ’s Tārīḵ-e sīāsī-ye Afḡānestān
(Tehran, 1314 Š./1935) and which, in tune with the times, was a sharp
critique of the late ʿAbd–al-Raḥmān’s relations with the British; (3) Faqarāt-e šarʿīya, which is not known to have survived; and (4) Nasab-nāma-ye ṭawāʾef-e afāḡena wa taʿaddod-e nofūs-e īšān, also known as Nežād-nāma-ye afḡān, a description of Afghan tribes and non-Afghans residing in Afghanistan. The Nežād-nāma was
published in Persia in 1933 from a manuscript thought to be the
autograph and held in the Ketāb-ḵāna-ye mellī-ye malek in Tehran (ms.
no. 3730). Other works of Fayż Moḥammad, many of which have been lost,
are listed by the editors of Nežād-nāma (pp. 29–32).
Fayż Moḥammad was also a skilled calligrapher, a talent
that first attracted the attention of Ḥabīb–Allāh Khan. Among the works
he is known to have copied is a 230 folio collection of farmāns
isssued by the Mughal ruler Awrangzēb (r. 1068–1118/1658–1707) which he
completed in Jalālābād in 1312/1894; the divan of Šehāb-e Toršīzī, a
late 18th century poet from Herat; and Resāla-ye fīūz,
a treatise on explosives
(Shkirando, p. 20).
Bibliography: Works. Ketāb-e taḏakkor-e enqelāb, tr. A. I. Shkirando as Kniga upominanii o myatezhe, Moscow, 1988. Nežād-nāma-ye afḡān, eds. K. Yazdānī and ʿA. Raḥīmī, Qom, 1372 Š./1993. Serāj al-tawārīkò, Kabul, 1331-1333/1913-1915.
Sources and studies. M. Farroḵ, Tārīḵ-e sīāsī-ye Afḡānestān, Tehran, 1314 Š./1935; repr., Qom, 1371 Š./1992. Idem, Korsī-nešīnān-e Kābūl, ed. M. Ā. Fekrat, Tehran, 1370 Š./1991. M. Ḡobār, Tārīḵ-e adabīyāt-e Afḡānestān, Kabul, n.d. ʿA. Ḥabībī, Jonbeš-e mašrūṭīyat dar Afḡānestān, Kabul, 1363 Š./1984. H. K. Kakar, Government and Society in Afghanistan: The Reign of Amir ʿAbd-al-Rahman Khan, Austin and London, 1979. V. A. Romodin, “Sources of the Sirāj al-tawārīkh,” in Pis’mennye pamyatniki i problemy istorii kul’tury narodov Vostoka,
May 1969, p. 114 (Abstracts of papers presented at the Fifth Annual
Session of the Literary Division of the Institute of Orientalistics,
Academy of Sciences). Idem, “Sochinenie Siradzh at-tawarikh i ego istochniki” (The Serāj al-tawārīkò and its sources), in D. A. Ol’derogge, ed., Strany i narody Vostoka XXVI/3, Moscow, 1989, pp. 225-48.
(R. D. MCCHESNEY and A. H. TARZI)
ادامه مطلب را در اینجا بخوانید
این مطلب گفتنی است که نگارش خط نستعلیق ، از همه خطوط از نظر اینکه قلم به گو نه خاص و یا موازی خطوط هندسی دور می زند. مشکل تر است. فیض محمد کاتب با حو صله فراخ تری چندین کتاب را به خط نستعلیق خفی نو شته است . این عمل کرد در واقع یک نهضت کتاب سازی و استنساخ کتاب بو ده که مایه و پایه های تاریخی داشته است ... 
Robert McChesnay has provided a useful and readable translation of Fayz Muhammad Katib's "Kitab--i Tazakkur-i Inqqilab (Memoirs of the Revolution) one of the only accounts of the Saqqaoist regime in Afghanistan to be written by an eyewitness observer of the events that took place in Kabul in 1929.... McChesnay has not only rendered a lucid translation of the Tazakkur, but ha has also succeeded in deciphering a myriad an Afghan personal and place names... He has scattered helpful commentaries and maps throughout "Kabul under Siege", and included glossary for those unfamiliar with various Persian and Pashto terms...an excellent and useful translation 
Katib in seven decades of his eventful life fought for democracy and reforms; he used his affluent prose for documentation of a bloody history which cost him severe punishment in his life and a long ignorance after his peaceful rest. Writing the truth of history from inside the court of a brutal man who just finished killing sixty two percent of your people is an unimaginable risky play. Undoubted, his connotative fluent ancient prose survived him in that stormy ocean of blood. Katib was a brave and patient man who walled with words a surviving hut around him, and traveled with a monster emir on his kingdom ship in bloody ocean of nineteen century
ملا فیض محمد کاتب نویسنده پرکار، آگاه و متعهد و مورخ پر تلاش، امین و دقیق النظر بود. با آنکه در نوشته هایش از حقوق ضعيفا ن دفاع کرده است اما واقعیت از همه چیز بیشتربرای او مهم بوده و تاریخ را بی غرضانه می نوشته است. حتی از ثبت جزئیات وقایع تاریخی هم چشم پوشی نکرده است. از همین جاست که محققان و مورخان معاصر او را«بیهقی ثانی» لقب داده اند. پروفیسور« مریم هارونوا» می گوید: امروز هیچ مورخ افغانستان شناس بدون مراجعه به کتب ملافیض محمد کاتب هزاره نمی تواند اثر خود را یک اثر تحقیقی درباره افغانستان محسوب نماید.» ...
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