Martyr Abdul Ali Mazari is a prominent figure among the contemporary generation of Afghanistan. This prominence is not simply because of his political and military efforts that ultimately led to his martyrdom in the cause of purpose and purpose, thus presenting dissolution in purpose as a new paradigm in the field of social leadership, but rather because for the first time in contemporary history, he attempted to disrupt the inhuman relations that dominated the relations between the government and the people in Afghan society. A society in which not only the political behavior of its rulers, but all social behavior and relations in it were humanly sick and defective.
Mazari’s political life, like any other politician and ultimately like any other militant leader, is filled with a series of efforts and activities and ultimately death.
But the legacy of a political and social pioneer is never a series of efforts and struggles. But behind all this, there is an attitude, a plan, and a thought that together reveal the main question and question of the leader. The “historical role” of a leader is a question that he poses to his time. The historical role of a leader is his main concern, which is why he questions the existing social system and then directs his activities and efforts to destroy it in order to establish his desired system on its ruins. The leader’s personality is also manifested in these historical roles and monuments. The leader’s personality is in accordance with the role he has played in history, and this role is of course not a set of work, effort, activity, struggle, and even being killed, but all these manifestations are his main concern.
Now, if we believe in a path and ideal for Mazari and if we claim to continue this path, we must question his historical role as a political and social leader. And it is with this question that we can grasp the secret of identifying his personality. Recognize his position in contemporary history and determine the extent of our need for him and his path and ideal. His path is the role he himself has played in history and we must discover it. Efforts, struggles, suffering and torture are not unprecedented and the line of martyrs in human history is not short, and therefore Mazari’s political, military and cultural efforts from the beginning of the struggle against foreign aggressor forces to the three-year uprising and resistance in western Kabul, with all its length, breadth, value and importance, can only be reflections and signs of his main goal. So what is his historical role?
His role is to “humanize politics” and, consequently, the complex of existential structure, behavior and social and moral relations of society.
In contemporary Afghan history, he is the only person who has attempted to humanize politics and the complex of social relations. A more accurate understanding of this role is possible when we understand what Mazari sees as the main problem of Afghan society. Because the different militant groups in this society, based on the specific type of problem identification they have, have each tried to treat the social pain of this society through a specific method. Understanding the historical role of each of these groups is also based on understanding their views on the social problem and the main problem of the Afghan nation.
We can correctly understand Mazari’s role not only by understanding the main problem from his point of view but also in an even broader horizon, that is, in the light of understanding the set of reformist efforts and the problems that have made these efforts inevitable. And this makes us unavoidably refer to the history of militant and reformist movements.
For nearly two centuries and more, when political power was monopolized by discriminatory and racial ideas, attempts were made to expand these ideas in the political and social spheres and to dominate all aspects of society, which resulted in social discord under the shadow of absolute tribal rule. The project of establishing the rule of one tribe over different ethnicities and nationalities and, in general, over the inhabitants of a land was realized by Emir Abd al-Rahman. What this Emir Poladdin had established was suppression. This suppression became the political tradition of every government that emerged after him in the political sphere of this society, and from now on, our social history is summarized in the action and reaction of a degenerate and inhuman system with a set of scattered forces and movements that have manifested themselves as opponents of the unquestioned power and domination of tyranny and oppression.
A correct understanding of these opposing forces is the only prerequisite for an accurate understanding of Mazari’s political and military efforts and ultimately his “historical role” and the revelation of his importance not only as a prominent figure in contemporary history but also as the sole creator of a new historical era.
The conflict against established power and domination was not based on rebellion, rebellion, and selfishness, nor on historical hostility and rebellion. Rather, it was based solely on a legitimacy that was thought to arise from the flaws and shortcomings of the degenerate ruling system and provided the license for aggression and confrontation against it. However, these conflicts and confrontations, which include a series of quasi-intellectual movements from constitutionalism to Marxism and new Islamism, have been unable to address the fundamental problem of Afghan society. Because these movements, due to their ignorance about the modern era, were unable to deepen their activities and take them beyond the superficial stage and transform them into a deep, rooted, and naturally lasting and fruitful movement. Some of these movements, which have not yet lost their life and have maintained their presence in society, are still a long way from their goals despite the passage of many years.
As history testifies, Afghan opposition movements have been solely seeking to implement and implement their personal and favorite ideas and mindsets in society and have made less effort to plan
