Harifal (حریفال حریف ال) is a pushtoon/Pathan indigenous tribe (Syed descent) in Sherani District.Harifal tribe is mostly populated on the western slopes of shinghar; a subsidiary of the Suleiman Range, though a considerable number is populated in Zhob District (Harifal Abad) and also a scattered population in Duki sub division of Loralai District, Sanjavi subdivision of Ziarat District, and Zarkanai Daraban of Dera Ismail Khan district. Two union councils of Sherani district namely Shinghar Harifal south with 23 villages (13883 souls) and Shinghar Harifal north with 31 villages (12228 souls) are altogether occupied by Harifal tribe.The main bulk of tribe is populated in the clusters of villages in the central block of mountain shinghar.Harifal tribe is a relatively small and tractable tribe; in earlier times scarcely known to the historians.There is an ancestral link between Sherani and Harifal but for all present purposes the Harifal is a separate tribe.There is an organic social process of social and cultural assimilation in tribal societies for offensive/ defensive purpose which is accelerated through inter marriages. Likewise in different social situations they remain co-operative, competitive, and confrontational.
Granted, history telling is not a straight jacketed a science as biology, Physics or Chemistry; yet to an honest narrator it could be just that.
Sherani, a major body of heterogeneous character composed of four different ethnic stocks, i.e. Marani, Harifal, Karmanzai and kapip, which have come together in juxtaposition, owing to a predisposition for the tribes to mix in marriage, intertribal affinities: couldn't preserve a large number of separate tribal cells within the hive.
Harifal claim to be from the blood of the prophet, (so a different strain)and to those who know both tribes,they present a different appearance;other three are collateral tribes. Karmanzai with a shadowy ancestry and a foundling sire, grouped together with Kapip have got admission in the main body of tribe. Collectively all tribes are governed by rule of agnacy. That is to say, descent is through the father, and the son inherits the blood of the father. Tribal norms kept them in a pledge of reciprocal assistance, and united by common good and common ill.
Like Harifal; there are many minor tribes who happened to be "syed" genealogically but with passage of time have been subsumed into major tribes, for instance; Khosti absorbed in Kibzai, Zakhpail into Dumar, Gharshin into Musakhail and Ustrani into Baitanis. So Harifal socially and culturally absorbed in Sherani but still conscious of their noble birth; being descendent of the prophet Muhammad.
Following social assimilation; there came a change in nomenclature from Generic name to surname of all these tribes. So instead of using generic name Syed they use surname and are called Taran, Khosti, Gharshin, Ustarani, Mishwani, Lodin, Shadaizai, Gangalzai, Hurrumzai, Zakhpail, Peechi and Harifal.
The configuration of any tribal society is based on ethnicity and geography, so does this one. The story cannot be understood without an account of the events whereby the Harifal tribe settled in shinghar valley of Bargha land. An academic hypothesis corroborated by oral transmission of traditions; substantiated by Gazetteer says that about four hundred years ago Bargha lands were laying waste for fear of depredation by Wazirs; and sheranis were in perpetual blood feud with neighbouring Baitanis. The leader of Sheranis met a Syed boy, (ARIF) a pious man with exceptional holiness, and distinguished for wisdom who had migrated from Pishin district;[1] (another tradition call him first cousin of syeds in Panialla) sought his supernatural help, and shiranis, with whose miraculous help had turned out victorious over Baitanis. The shiranis sent a batch of their tribe under his leadership and occupied the deserted lands of Bargha. This boy (ARIF) later married a shirani woman (probably second wife as tradition confirms; mother of Ibrahikhail sub-tribe) and thus became the eponymous ancestor of Harifal tribe. To whose progeny there still attaches a reputation for past or present sanctity or piety.An equivocal position resting on his spiritual pre-eminence, but acknowledging also a certain,if limited,temporal authority.As pious in origin; so does in inspiration. It is from his loin that chroniclers derive the whole tribe. It bears all internal evidence of authenticity in traditions. The corroboration can be made from the fact that; even a meticulous detail of these traditions are well known to all Maliks, Mulla, notables and elders with exhaustive detail and in so far as they affect individual families, to all adults male members of a tribe, and no doubt to the women either. These traditions have been so indelibly imprinted on their memory that one can relive that as if was an occurrence of this morning. These traditions are in conformity to the tribal genealogies.
Lastly, as Olaf Caroe says" the genealogies frequently supply actual confirmation of observable differences today.[2]
Sheranis were usually at tribal feud with all neighbouring tribes like Baitanis, Wazir, Sulaimankhail etc. It kept their tribal machinery in the highest state of readiness. And going through these exercises would have kept the gears of tribal machinery oiled. But miracle of "ARIF NEEKA"(progenitor of Harifal) worked and an armistice was brought about between Shiranis and all other warring tribes, as they all feared the imprecation; in case they incurred his (ARIF NEEKA) displeasure by not making good their obligations to bring about peace. The land occupied by Harifal worked as buffer zone. The tranquility and harmony made effective at that time through established code of virtue and his ancestral traditions pervaded in history and remains even so far.
Mountstuart Elphinstone (1779–1859) a Scottish statesman and historian, associated with the British government of India says[3] "However shrouded in myth may be the name and persons of the eponymous ancestors, these tribal tables, or SHIJRA as they are called in Islamic lore, do represent something real. They in fact reflect what these tribes themselves still believe to be their origin and cousinship, one to another and they sort out and categorize racial and other affinities and differences which can be traced today in the physical appearance, habit, dress, language, or history." Elphinstone further says "SHIJRAS are the breath of life to Pathan, other may turn the page."
The traditions as well as pedigree quite conceivably reflect a truth that Harifal represents different strain of noble birth and sacred character. Even today their prestige is a living thing, and people will reverently kiss their hand.
Following occupation of Bargha land, leading men of shirani besought him to run his horse from dawn to dusk, and the land came under the feet of his horse would go to his share. He ran his horse but before dusk set in, the horse being overstretched, ran down; and died; while he was performing his "ASAR" prayer. The Harifal tribe now occupies that land. The geographical configuration gives credence to the version. All Shiranis out of reverence still call Harifal "NEEKA" meaning grandfather. A position of high esteem: even above father.
When Elphinstone visited this region in the early 19th century, he recorded in his chronicle "The Neeka[4] served as a judge and a commander in-chief and had derived his authority from the belief...that he is under the immediate guidance and protection of Providence. The great historian" Mountstuart Elphinstonep[5] writes."The Neeka commands in their wars, and before any expedition, all the troops pass under his turban, which is stretched out for the purpose by the Neeka and a Moollah. This they think secures them from wounds and death; and they tell stories of persons who have lost their lives from neglecting or disdaining this ceremony"
Olaf Caroe[6] says."The claim is that all Sadat are descended from the prophet by the union of his daughter Fatima with Ali. Whether any or all of these groups can actually establish so noble an ancestry may be uncertain. But this, I think ,is beyond dispute .These people, whether or not they are of the blood of the prophet himself, are certainly the descendent of Arab colonists or missionaries, partly to propagate the faith and partly to assist in the onward march of conquest"
Elphinstone[7] says "The tribes of Hurreepaul and Kuppeep, resemble the Sheeraunees, of which tribe they are branches ;( sic) and their residence is in the hills and valleys at the western base of Tukhti Solimaun. To the north of the Hurreepaul is the country near the junction of the Gomul and Zhobe, sometimes pastured on by wandering Cankers. North of it is Wauneh, a low plain situated on the hills that slope down to the valley of the Gomul."
Gazetteer says "The Haripals claim a Saiad descent, and allege that their progenitor, Harif, was a Saiad from Pishin, who migrated to the Shirani country, married a Shirani woman, and was affiliated with the Shiranis".[8]
Herbert Benjamin Edwardes [9] says "It is by the Zirkunnee Pass that caravans go to Kandahar. About five or six miles to the south of the Zirkunnee Pass, is the Pass of Drabund, the mouth of which is about eight miles from Drabund itself. Not very far from midway between the town and the Pass of Drabund, but rather nearer to the latter, are ruins of the former fort of Akhoond, Gool Hubeeb. This Akhoond, I was informed, belonged to a tribe called Hurrial, connected with the Sheraunees; the same probably as that of " Hurreepaul," mentioned by Mr. Elphinstone as a branch of the Sheraunees, residing " in the hills and valleys at the western base of Tukht-e-Sulaiman."He was consequently under no apprehension from his friends the Sheraunees, and thought to settle quietly on the lands in Drabund, which their depredations had laid waste, and which nobody else dared to occupy. Scarcely, however, had he built his mud fort than he found himself attacked by the Meankheylees, who refused to let him occupy the ground, since they could not occupy it themselves. So there lay the fort in ruins, and the fields untilled; and this is the spot which I designed, and still recommend the civil officer who has succeeded me to adopt, for the Drabund outpost, as it is hardly necessary to say that it is from this pass that the Sheraunees approach the town"
The views of great historian on Afghans Mr.J.P.Ferrier[10] are very pertinent to be mentioned here.He puts it like this "The Afghans know not how to build, and destroy everything; one may travel whole months in their country without finding any other shelter than the tent of nomad".
It is interesting to note that the descendants of Akhoond[11] still live in daraban and one of them, Aallaudin AKhonzada(HARIFAL)till his death three years ago was a leading political figure of daraban.
Qazi Abdul Haleem Asar Afghani, a renowned writer in Pashto , holds[12]; "Harifal is a minor tribe living in and around Daraban amongst Sheranis. In the twelfth generation of this tribe was a renowned saint by the name of Sheikh Ahmed Zinda-pir. The pedigree table of this saint runs like this. Sheikh Ahmed zinda-pir s/o sheikh Ali Shabaz s/o Sheikh Muli Qatal s/o Sheikh Suleiman Dana s/o Sheikh Ahmed jawan-mard s/o Sheikh Musa s/o Sheikh Mehmood s/o Ibrahim s/o Malik yar s/o Jaffery s/o Harifal s/o Sarwani. The author on page #419 clarifies that the actual name of Harifal was "ARIF-ULLAH". Sheikh Ahmed zinda-pir had five sons; eldest among them was Sadar-ud-din, who later became famous by the name of Sheikh Sadar-ud-din Sadar Jahan; an erudite and noted Sufi saint. He migrated to India for disseminating Islam. In India he reached "Malir Kotla and settled there. Sheikh later married daughter of Sultan Behlul Lodhi. This gave much impetus to his reputation. The stories of Hazrat Shaikh's erudition and piety spread far and wide and gradually Malerkotla became the seat of Sufism in India"
Shaikh Sardar ud-din also known as [Haidar Shaikh] was born at Daraban, (summer dwellings of Harifal tribe) in 1437. In 1449, he reached Multan and became the disciple of Baha-ud-din Zakariya. When the Pir was sure that his disciple was well versed in spirituality, he asked him to go out and help humanity. Sheikh chose a raised mound near the old village of Maler to build his hut, and there he spent his time in prayer.There is a story here that one night, Bahlol Lodi camped at Maler on his way to conquer Delhi. It was a stormy night and the only lamp aflame was in the hut on the mound. Behlul went to meet the man whose lamp the harsh winds could not extinguish. Saddar-ud-din welcomed Bahlol into his hut and prophesied that Delhi would indeed be his. When Bahlol accomplished his mission, he returned to thank this man of God. The thanksgiving included marriage to his daughter Taj Murassa and a gift of Maler and the surrounding villages and three lakh rupees in dowry. This was in 1454.Some years later the Sheikh married again, this time a rajput (Bhatti) girl daughter of Rai Behram.
Interestingly, Sheikh bequeathed the Sufi traditions to the lineage from his first wife and the dominion to the lineage from his second. He is said to have died in 1515. Nearly 500 years after his death peace and harmony remains the reigning virtues in this town. The spirit of communal harmony pervaded in history of this little state endured even through the most difficult period during partition in 1947. As the rest of the Punjab went up in flames, Malerkotla remained an oasis of peace. The reigning Nawab had declared that for every Sikh or Hindu who perished within his principality, four Muslims would also die in atonement. Not a single life was lost.
One distinguished member of this family was Zulfiqar Ali Khan who, although not a nawab, was an extremely interesting figure in the literary history of the riyasat. A close friend of allama Muhammad Iqbal, he was the author of the first biography of the famous poet, titled A Voice from the East[13]. Iqbal himself is said to have come to visit the grave and he memorialised his friend’s car in the poem Motor.He also happened to be the chief patron of Philosopher Poet Allama Iqbal. The palace in Lahore known by "Javed Manzal" was his property &endowed to Allama Iqbal gratuitously.
Sir (Herbert) Stanley Reed, KBE (28 January 1872 – 17 January 1969) was a British Conservative Party politician and an important figure in the media of India in the early 20th century;he claims in his famous book "The British India founded" that Maler kotla's ruling family,though famed as Pathan, it in reality is Sayyid in its origin, for its ancestral progenitor was Sayyid Husain who migrated from Ghaur during the reign of Khalifa Abdul Malik Bin Marwaan (d. 65 Aft) and settled in the region neighboring `Koohe Sulaimaan'[14]
According to latest research done on DNA test by a member of this Family. They belong to Haplogroup J2 of Arab origin.These all views corroborate the views of Qazi Abdul Haleem Asar.
E.J.Brill surmises[15] "It is certain that the whole of the triangular block of hill now occupied by the Marris was in the possession of Indian tribes before the Baloc invasion They were gradually destroyed or absorbed by the Baloc from the south and the Afghans from the north and such names as Shahdedja among the Marris and Haripal among the Afghans to the north indicate that fragments of these tribes remain among the Baloc and the Afghans. Mr. Brill just makes rudimentary guesstimating with cavalier indifference to the facts.
Pashto also transliterated a Pakhto, Pushto, Pukhto, Pashtu, Paxto or Pushtu) was primarily an oral language.The reasons have been aptly explained by J.P.Ferrier[16]; as he puts it "The Persian language is met with all over Afghanistan; the great families speak it, and their correspondence is carried on in that tongue: the people are acquainted with it, but they prefer speaking the PUSHTOO, the language of their nation, which is a mixture of ancient Persian, Arabic, and Hindostani. They have a few works in this language, but they read Persian authors by preference, and have through them formed imperfect ideas of geography, astronomy, medicine, and history; but these works, full of fictions and deficiencies, have not materially assisted in developing their faculties". Similarly most of the tribal history has been essentially transmitted orally. There is evident transformation of the proper nouns of various pushtoon tribe names, for instance "Bellow" claims that Shirani is the transformed shape of Hindu Shive Ram, startling as it is and utterly opposed to all traditional Pathan genealogies.[17] These features are to be seen not only in the etymological relationship of words and derivatives, but, in the actual structure of the syntax. So this can be easily called surmises of "Bellow"
While it is true by all local accounts that Harifal is the corrupted form of "ARIF AaL" meaning thereby progeny of Arif. Before going to understand these Phonological corruptions, we have to have a bird's eye view of Phonology of Pashto[18]. Here vowel "a" is central open, "i" & "e" is closed & front respectively. Similarly "o" & "u" are mid back and close back respectively. Pashto also has the diphthongs /ai/, /əi/, /ɑw/, /aw/. Now coming to consonants;"m" is Labial nasal. "n" is dental nasal& g velar "F" is labial. "sz" alveolar."Xy" Velar and "ts" "dz" are all affricates dental. So the phonemes /q/, /f/ tends to be replaced by [k], [p]. The southeastern dialects merge them with the post alveolar fricatives /ʃ/, /ʒ/, while the northern/northeastern dialects merge them with the velar phonemes in an asymmetric pattern, pronouncing them as /x/, /ɡ/ (not /ɣ/).
The velars /k/, /ɡ/, /x/, /ɣ/ followed by the close back rounded vowel /u/ assimilate into the labialized velars [kʷ], [ɡʷ], [xʷ], [ɣʷ]. Pashto has no sister language, and after all is not kindred to Arabic. Even they may be correctly called as antagonistic to each other. As according to Olaf Caroe, "Finally, for full measure, and divining that his new Pathans love a jest even turned against themselves, Muhammad opined that their language must be the language of the infernal regions, even, as Arabic was most certainly that of heaven"[19] The mythical character of the whole account is crystal clear from what has been said. . On this point Great Pashtoon poet Ajmal Khan Khattak retaliated in following couplet. (اغیار وائ پشتو سې دا دوزخ زبه دا زۀ به جنت له پشتو سره ځم) "Alien says Pashto is lingua inferno; I will make entry into Paradise but with Pashto". Over and above: this infernal language is top-hampered with Arabic words ( Paradise language) to the extent of adoption of scriptural personal names such as Ibarhim, Isa, Musa, Ayub, Yahya, Yaqub, Yusuf, Ishaq and so, linked to the Hebrew canon in the anglicized forms of Abraham,Jesus(or Esau),Moses Job, John, Jacob, Joseph, Isaac[20]. And all the Muslim names are in Arabic. Since such Arabic word as [ ع] is invariably converted into fricative glottal "H" ح " and "F"[ ف ]into fricative labial "F" پ).Hence Pathan(with hard or cerebal"t") always pronounces "AFRIDI "افریدی" as APRIDI, اپریدی Kandhar, قندھار as کندھار and Farsi{ فارسی } as parsi. [پارسی].or even (پاڑسی) In view of the above it is now easy to make sense that how "ARIF Aal" changed into Harifal (حریفال).
It would be quite interesting to know that Pashto is also the name given by Pathan not only to their language but also to their culture either.Pashto as cultural system is codified into certain rules;which regulate behaviour and determine the position of each gender in society.It may be called very brutal in certain provisions as regarding women;it gives no way for the women to determine her honour barring in modesty & service to her patron.
Harifal are living in the impregnable Sulaiman range's subsidiary Shinghar.The sight of Shinghar commands a fine view of the valley.It is its verdure which gives it name.(Pashto-lush green) Harifal country is a tribal area in Sherani District with an average elevation ranging from 1185meters to 1782 meters (5846 feet) above sea level. Latitude is 31o 34' 26" (31.5739o) north, Longitude 69o 41' 57" (69.6992o).The location is sparsely populated with 21 people per km2. An estimated 5.64% of the children below 5 years old are underweight, with a mortality of 66 per 1,000 births. 'SEISMOLOGY. Harifal territory is in a very strong (vii) earthquake zone, with occurrences of earthquakes at 6-7 Richter. When a strong earthquake occurs, it will be difficult to stand and noticed by people driving motor cars. Furniture and glass will be broken. The damage will be negligible in buildings of good design and construction but considerable damage may be inflicted on poorly built or badly designed structures. There is a medium occurrence of periods with extreme drought. Flooding risk is low. NATURE. Harifal has an arid (0.05 - 0.2 p/pet) climate. The land area is not cultivated; most of the natural vegetation is still intact. The landscape is mostly covered with closed to open grassland. The climate is classified as a subtropical steppe (low-latitude dry), with a subtropical thorn wood land biozone.WEATHER The climate varies according to the locality, the heat or the cold is felt in different spots in the same latitude with very different degrees of intensity, according to the configuration of the country. The winter is tolerably mild; on the plain the snow melts as it falls, and does not lie long even on the summits of the mountains. In general the temperature is moderate. September is on average the month with most sunshine. Rainfall and other precipitation have no distinct peak month. The location is situated 209 kilometers north (355°) of the approximate center of Pakistan and 372 kilometers south west (238°) of the capital Islamabad. A 100 square km area around Harifal has an approximate population of 432064 (0.004321 persons per square meter).[ [POPULATION]]':[21] According to census 1901, the population of Harifal was 1593 souls with following divisions in sub-tribe Ibrahikhail(180)Hamakzai (5)hasankhail(706) Naqibkhail(630)and Umerzai(3).The numerical of 3 & 5 seems with total seems erroneous. According to census 1998 its population is 26111.
SHINGHAR: Latitude: 31° 45' 26" N Longitude: 69° 48' 57" E, its geographical coordinates are 31° 35' 18" North, 69° 43' 53" East. Its original name (with diacritics) is Shīnghar. It is lush Green Mountain, so assumes the name from verdure. Lahar valley separates Suleiman and Shinghar. The main peak range is 9273 feet. It has a dense forest of edible pine (Pinus gerardiana). Pine trees are 10–25 meters high with usually deep, wide-open crown.The leaves are needle-like 6–10 cm long; the cones are 10–18 cm long and 9–11 cm wide. The seeds are nuts, 17–23 mm long, and 5–7 mm broad. These seeds are rich in oil (60 per cent), carbohydrate and proteins. Shinghr extends from Kurchpina on the north to Sulyazai valley in the south. It is about 50 KM in the east of Zhob City and falls in west of the Takht-i-Sulaiman. The top is fairly level and affords a pleasant site which was used as a Sanatorium during summer months by Britishers. Now it is under control of Frontier Corps. Adjoining to top of it is the shrine in "GHWANZA" village of famous saint Hazrat Babakr Nika Harifal,(may his fortunes & blessings ever abide) a sacred man known for miracle. The theory or belief runs that many trees had made after him, when he migrated from his native place.Devotees visit his shrine and offer "MANAT" a pledge to give something in charity when their wish is fulfilled.PMDC have reported much coal deposit in shinghar. Prospects are high if harnessed.[22]
(1)KAZHA MALEIZAI: It falls in north shinghar Harifal Union Council, having population of (1371) souls.[23] Its Latitude is 31.5614 decimal degrees and Longitude is 69.6975 decimal degrees. There are three intermittent streams in vicinity of this village called Band Algad at 0.5 km distance, Tawa Khwazha at 01 km distance and third one called Pasta Khwara runs at a distance of 01 km. While Pastuke zhara, is a populated place located at 01 km. Other populated places fall in radius of 02 km are, Landai Kaza, Killi Kuch, Mulla Nika Killi,Pahlan,and Pusta. While following villages are located at three km radius of Kazha Malaizai; Bargha Sherani,sebai Lundai Killi,,Sharan Algad, and Srawate.
(2)TARAI MALEIZAI. Located in north Shinghar Harifal Union Council. This Village is also populated by Malaizai sub-tribe of Hasankhail Harifal. The topographical feature of various streams, mountains and populated areas falling in radius ranging from 0.5 km to 04 km is as follow. Narkhaizai Shela, an intermittent stream (3 km)Tora khwara, and Tangai Shela run at a distance of 03 km. Pungai Oba mountain and Satuna mountain are situated at a distance of 01 km and Pastuke mountain located at 04 km form Tarai Malaizai.While nearby populated villages are; Adam khan village falls at half km,Hurramzai village falls at 02 km, Dray-khanzai and Dwa-manda villages are at 02 km distance, Lalakzai is situated at 03 km, while Ibrahimkhail and Babakrzai are two other villages fall at a distance of four km each.
(3)Qumai. Again populated by Malaizai. There are three important mountains; Pare Ghar-2 km, Tatai mountain -4 km and Tabela ghar -4 km.Impotant streams are Lakarai-4 km and Sarwakai khwara -05 km.Villages in vicinity of Qumai at a distance of three km are Mangalzai,& Dwa Manda, while Khadarzai, Lalukzai, Paivaba, and a ridge, Shache Kili are all situated at a distance of four km. Similarly Harif Nika Ziarat, Shna punga, and a spring known as Salaizai cheena come within the radius of five kilometer.
(4) Ibrahim khail.(1859 souls) It is the centre of Harifal country and falls in north shinghar Harifal Union Council. Important streams are; Tawa khawaza, at half kilometer, Algad Band, Pasta khwara 05 km, Zhara, is a ridge falls at 03 km. And important mountains are Pastuke Zhaira at 0.5 km. Satuna situated at a distance of 03 km. While villages here falling nearby are Kazha Malaizai -01 km,Baargha sherani-02 km, Babakerzai-02 km,Landai Kazha-02 km,Kach Mulla Nika03km, Pahlan Pasta-03 km.A populated ridge known as Dwa Manda killi falls at 03 km from Ibrahimkhail.
(5)RAGHA SIR NIKAN. It falls in south Shinghar Harifal Union Council. Geographically important structures like intermittent stream that come in its vicinity at a distance of 01 km is Aghbargai shella, similarly Nurkhaizai falls at03km,whileTarai Manda & Chachobai are two other intermittent streams run at a distance of 5 km.There is one noteworthy Pass known as Mazhbai Maghzai situated at a distance of03km. Its latitude is 30.4417 decimal degrees and longitude is 69.6942 decimal degrees. A spring called Samazi Cheena runs at 05 km, Ghare Ghar is a ridge situated in the suburb of the village at a distance of 03 km.
(6')DRAYKHANZAI.' (1195 souls). This falls in Shin ghar Harifal south Union Council. There are six important intermittent streams; Nurkhaizai falls at 01 km,Aghbargai Shella & Trai Manda at 02 km,Tora khwara,Nurkhaizai khwara, and Tangai run at 04 km from the village.Important mountains are ,Pungai Oba at 01 km, Tatai 03 km ,Shinghar ridge at 03 km. While populated villages in the outskirt are Lalakzai at 02 km,Adamkhan village 02 km,Malaizai killi 02 km, Hurrumzai at 02 km,Nikkan at 03 km, and Marsainzai falls at a distance of 04 km.
(7)BABAKARZAI There are four intermittent streams in the vicinity of this village. These are Algad Band and Tawa khwaza both at 02 km, Pasta khwara at 03 km, and Tarai Manda runs at a distance of 04 km from the village. There are two important mountains namely Stuna at 03 km, and Pustuke Zhara at 02 km. One noteworthy ridge is Paiwabba which stands at a distance of 03 km, from the Babakarzai village.