Pashtun Valor vs. PTM’s Deceit

Mountains echoing the stories of resiliency and sacrifice in the windswept expanse of Tirah Valley have spawned a strong movement built out of the unwavering spirit of a people recovering their narrative rather than ambition or opportunism. Pashtun Valor vs. PTM’s Deceit The tribal leaders of Khyber created Lashkar Junood-ul-Khyber not just as a reactive tool but also as a historic reclaiming of agency, culture, and sovereignty. Standing shoulder to shoulder, these tribesmen have created a bulwark against the sneaky terror of Fitna Al-Khawarij, the ideological offshoot of the Tehrik-i-Taliban Pakistan (TTP), whose goal is to skew religion, undermine national identity, and plunge the area into darkness.
Another, maybe unexpected, result of this national awakening has been the destruction of the illusion kept by those posing themselves as Pashtun representatives. Once dressed in the mantle of civil rights activity, the so-called Pashtun Tahafuz Movement (PTM) has lately found itself naked. Its story of victimhood and resistance is hollow in comparison to the selfless bravery of Junood-ul-Khyber, whose members battle not for international praise but for the peace of their people and the dignity of their country.
PTM yells “rights,” but dines with the terrorists who slaughter innocent two faces, one dangerous coin. Although the movement displays itself in international venues as the voice of the oppressed, its deafening silence on TTP’s cruelty exposes the terrible irony of its existence. For those who reject to criticize the bombers of mosques, destroyers of educational institutions, and killers of children, there is no moral high ground. PTM’s denial of the terror infrastructure supported by India behind TTP begs doubts about its own loyalty. Is it really about Pashtun rights or is it a subtly camouflaged extension of hostile interests meant to split Pakistan from within?
Compare this with the sons of Khyber, farmers, students, seniors who have risen with sacrifice rather than rhetoric. Brave sons of the soil in Khyber write success with blood and loyalty while PTM plays the victim card overseas. These are protectors raised by the ground they now defend; they are not men educated in academies of war. Their war is for peace in their communities, prayers in their mosques, and the laughter of their children unbroken by the echoes of gunfire, not for media attention. Pakistan’s pulse is this grassroots opposition, fierce against the poisons of terror and the deceit of those using it for political benefit.
Where PTM promotes anarchy, Junood-ul-Khyber shows the world that actual Pashtun honour stands with Pakistan, lighting the candle of togetherness. Their action is moral as much as military. It gets strength from the Pashtun’s centuries-defined cultural history of bravery and loyalty. These guys protect rather than destroy. They attempt to stop loss; they do not politicize it. Their fight is a holy obligation, not a show.
PTM even dares to denigrate some of these patriots. PTM remains silent about TTP’s terror supported by India; but, when actual Pashtuns defend their territory, her “protection” ends where truth starts. One could clearly sense the hypocrisy. PTM has only quiet when schools are bombed, and polio workers are killed. PTM charges them of being pawns, though, when communities band together to fight these troops and mothers pass firearms to sons to guard their towns. PTM performs puppet; its strings are pulled not by the demands of the people but by the aspirations of those who profit from division and disunity.
The soul of the country is being tested and confirmed amid this clear split. Often attacked by disinformation operations, Pakistan’s state and security establishment currently runs exactly with its people. In Tirah, Balochistan, and beyond, it is the state with the people against a shared adversary, not the state against the people. This alignment is the outcome of common suffering and goal; it is not created. Developmental outreach, community mobilization, and intelligence coordination have revealed that the fight for peace is being waged with books, clinics, and conversation rather than merely with weapons.
Thus, the ascent of Junood-ul-Khyber is a strategic revival of national unity rather than only a tactical one. These tribal lashkars have refutes the myth that Pashtuns are estranged and deprived. They have demonstrated how profoundly the Pashtun identity is entwined with Pakistan’s identity. They have objected to let cowards and criminals speak in their behalf. They have chosen the road of pride instead of the politics of pity.
The collapse of pretenders such as PTM is ideological rather than only political. Truth has worn down their facade of activism. You cannot say you support peace while defending people who spread horror. You cannot wave the flag of rights while wiping out the rights of people scared by your silence. History won’t recall PTM as reformers. It will recall them as the ones who cried wolf while wolves roamed under their direction.
At last, the people of Tirah and other tribal regions have spoken, not in words but in deeds that ring louder than any slogan. They have decided to battle for dignity, for unity, for the flag binding their country together. Their message is clear: anyone who try to split us will be defeated by citizens as much as by troops. Once ringing with gunshots, the mountains of Khyber today call with Nara-e-Takbeer, a call not only of faith but also of liberation from fear.
The emergence of these patriots marks the resurrection of a communal conscience. The demise of the pretenders is the inevitable corrective of a story stolen too long. The true Pashtun stands strong in this defining episode of Pakistani history, not as a victim but as a winner. And in his ascent the country climbs with him.