




































American International Journal of Social Science Research 

Vol. 8, No. 1; 2021 

ISSN 2576-103X   E-ISSN 2576-1048 

Published by CRIBFB, USA 

45 

 

IN ‘SULTAN’ EPIC ‘HUMAN IS HUMAN’S HELL!’ 

 
 

Sayed Asghar Hashimi 

Education Faculty’s Teacher 

Pashto Language and Literature Department 

Sayed Jamaldin University, Afghanistan 

E-mail:  hashimi.saidasghar1@gmail.com 

 

Farmanullh Sultani 

Education Faculty’s Teacher 

English Language and Literature Department 

 Sayed Jamaldin University, Afghanistan 

E-mail: farmanullh.sultani1212@gmail.com 

 

Asadullh Hanifi 

Pashto Language and Literature Department 

Nimruz University, Afghanistan 

E-mail: asad.hanifi123@gmail.com 

 

 

ABSTRACT 

Sulatan's poem is an epic of famous poet and author, Abdul Ghafoor Liwal. It has many features 

of an epic poem and the value of this subject is that the poem was considered to be an epic. The 

aim of writing this article is to find out what features this epic has in Pashto Language and due to 

which factors it can be considered to be an epic. Sultan epic has relation with philosophy, 

psychology, history and culture the same as other epics have. Also, the idea of Habes and Jean – 

Pal Sartre (Human is human’s hell!), which is taken from Greek Language Play, can be seen in 

this epic. Finally library research was used to complete the article. Also, clarifying and descriptive 

methods were used to finish the article. The goal of this article is to state that mostly a human 

being harms another human being, how we can do well to human beings rather harming them. The 

value of this research is it makes humans attentive to their deeds and actions in order to avoid 

doing evil. The finding of this research is that (Sultan) epic poem is an artificial epic and this epic 

poem states that (Human is human’s hell!) This concept has been taken from Greek Play. Later, 

Sartor and other scholars have mentioned this concept. 

 

Keywords: Human, Epic, Hell, Unconsciousness, Psychology.  

 

INTRODUCTION 

(Sultan) is a versified story written in the form of free verse which has the characteristics of epic 

taking into consideration the contemporary sciences. This is an interesting short story whose main 

characters are (Sultan) and (Gulsera). 

(There are journeys in this epic and the battleground of psychological warfare is the cave 

which means the inner side of the human. (Ahreman) and (Ahura) are at war and the conflict, 

mailto:hashimi.saidasghar1@gmail.com
mailto:farmanullh.sultani1212@gmail.com


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which evil spirit and confident spirit have, is going on between the evil and good. The main topic 

of the epic is about ‘human is human’s hell!’ This statement exists in Latin Language in different 

words. With the passage of time, in their articles, Hobbes and thinker of existence philosophy Jan 

Paul Sartor have researched the concept of this statement ‘Human is a human’s wolf!’) (PhD 

Scholars, 2019). 

No work has been done on this area of the chosen epic (Sultan) which shows its novelty of 

this article. In addition, humans have been made attentive that they are not supposed to harm 

humans, and instead they are supposed to become a symbol of goodness. The duty of the author is 

to get humans to consider their negative points and problems, become a guide for the way of 

goodness and it is the author's job to remind people of their shortcomings and problems, to guide 

them to the right path, and to forbid evil and generally the very idea of this article expresses its 

value. 

 

RESEARCH QUESTIONS 

The questions of this research are: Is Sultan poem an epic? Does Sultan Epic have the 

concept of “A human is human’s hell!”? Is the chosen concept in Sultan Epic related to Psychology 

or not? You can find answers for these questions in this article which are the objectives of this 

article as well. 

 

HISTORICAL BACKGROUND 

Human is a multi-sided being and all sides have been researched and literary works have 

been conducted about them. Tens and hundreds of articles and books on humanism implies that 

human is a complex being. They have multi-sided relationship with psychology, philosophy and 

other sciences. John Paul Sartor emphasizes on “Human is human’s hell!” Also, Scholars have the 

same opinions.  

In Pashto Language, in his book, Dragon of Dissension, Bahaudin Majrooh mentions 

important points about it. In “Dragon of Dissension’ human harms other humans. There is a dragon 

in the inner world of every human which makes troubles. A verse of the poem is: 

 جهنم نه چیرته لرې دی نه پت په بل جهان کې

  (Majrooh, 2016)جهنم د هر انسان دی هر انسان ته په خپل ځان کې

The meaning of the verse is: Hell is neither far away a hidden in another world. The hell 

and fire of every human is in his/her inner world.  

It is human who causes harms to other people and to themselves before going to the fire of 

the hell. The discussion again takes the side of (Human is human’s wolf!). In fact, someone who 

is harmed by other humans is also a human. The fire that a human gives to another human lies in 

the inner world of the human and this discussion is related to philosophy and psychology and is a 

very good literary work regarding ‘human causes harms to other humans’.  

The book ‘Literature, humans, dreams and Archetypes’ has an article about this issue. The 

book also makes a mention of it and presents the author’s opinion about “human is human’s hell!”  

“Literary and Language Research of the Ph.D. Scholars in Kabul University” (2019), a 

collection of articles also talks about the mentioned concept. This research collection also has an 

article which has discussed this issue (Can a human harm other humans?). To conclude the 

discussion, ‘a human is often harmful to other humans.’ 

The result of this work is that (Sultan) poem is an artificial epic of Pashto Language which 

has the features of an epic. In this narrative poem, it is worth mentioning that human harms human. 

The difference between this work and other earlier works is that it researches on a specific chosen 



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narrative poem. 

 

METHOD OF THE RESEARCH 

Various books have been used for writing this article. First, study was conducted for the research. 

After that, notes were taken. After analysis and interpretation, the result was obtained. Specific 

type and method of research were used and attempts were made to match the type and method of 

research .In (Sultan) Epic (Human is human’s hell!) library research type and clarifying and 

descriptive methods have been employed. 

 

FINDINGS 

In the world, problems came into existence as earlier as humans were created. (The very 

first humans were Cain and Abel who intended to kill one of them. One of them was on the right 

path and the second was on the wrong path. The war between the good and evil has a very long 

background (Scholars of PhD, 2019). 

 (In Zoroastrianism, the followers are recommended to think, talk and to do good deeds. 

Based on these three characteristics, humans come closer to Sefat (n.d.). 

(In their religion, (Ahura) seeks well and (Ahirman) seeks evil. The war of good and evil is 

going on and each side wants to defeat the other one. In their religion, there are these contradictory 

sides and one seems to be antagonistic to the other, but in fact, every antagonistic phenomenon is 

not to the detriment of the other, but to the benefit of one another (Kargar, 2020). 

In Islam, the war between “good and bad” is named the war between “Confident Spirit” and 

“Evil Spirit” “Confident Spirit” seeks well and “Evil Spirit” seeks badly. The main finding of this 

article is expressing the war of good and evil and it guides people how to conquer their inner world 

and avoid doing evil things. Humans are supposed to do good deeds and every human should be a 

heaven for another human. There are many humans who harm other humans and this article 

discusses it. In addition to it, the poem in this article expresses the idea (Human is Human’s Hell!). 

These are the findings of this article. 

 

DISCUSSION 

Epic is an important type of epic literature which has an old background. The earliest articles in 

the world, that were discovered, were epics such as Gilgamesh Epic of Sumerians and Audessa, 

Ramayana and Mahabharata, Firdosi Epopee and so on. 

‘Fundamentals of literature theory’ Second Edition, page 169, under the title of Epic Genres 

states, “In Pashto Literature, Ameer Karore’s registered Epic has older background than any other 

genres of literary work” (Shinwari, 2016). 

 Also, Ancient Period of Pashto literature “Research and Analysis”, page 26 states, “Ameer 

Karore’s poem is a pride, epic and epic poem.” (Helal, 2015) 

The above definitions may be acceptable, but are not comprehensive, perfect and complete 

definitions. Therefore, definition of epic seems to have problems. Epic and epic poem are different. 

Pashto Language’s first poet, Ameer Karore’s poem can be called epic poem, but cannot be as an 

epic. The following information has been given about epic: 

“Epic has been taken from Latin word meaning speech, story, voice, heroic poetry and tale. 

Arabic word for epic is “حمااا اااااااه/HAMASAH” which is derived from “َحمس/HAMS” meaning 

Intensity and difficulty in work. Epic is now an international concept and an important literary 

genre. For the first time, Aristotle (384 BC) used it. The literal meaning of epic is bravery and it 

is a kind of praising poems which shows the heroic efforts, bravery, and pride of a person or 



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people” (Liwal, 2017). 

Tens of books have presented almost the same information in different words about the 

introduction of epic. 

Some important points are mentioned below: 

 Epic is a narrative full of pride which has issues of bravery, sacrifices and the bravery 

shown during the battle in a very expert way.  

 Epic is a type of poem written about wars, bravery, national prides and national and ethnical 

benefits.  

 It is a type of speech which presents thoughts of prides, achievements, success with 

national spirits. 

 In epic, heroes encounter corporal and spiritual dangers and get rid of many dangerous 

journeys (Hesarian, 2017). 

 

Contents of (Sultan) Epic 

Sultan Epic starts with beautiful praising in which nature has been praised. Praising ode of world 

literature started with youth story, singing, and affection in which views of the nature was praised. 

In Pashto literature, Khkarandoy Ghori’s ode is its good example. High mountains, praise of noise 

of the river waves, waterfalls, floods and beauty of transparent water in fountains are mentioned 

in the beginning of an epic. In addition, epics talk about greenery of nature, perfumed air and water 

and noise of bells of sheep which makes the nature more beautiful.  

The main character of the epic is Gulsera. Gulsera is a teenage girl who is a shepherd and 

looks after her father’s sheep. The girl falls in love with a boy named Ghama. Their love was two-

sided. They are no longer together. The boy (Ghama) travels abroad in order to earn money to 

marry Gulsera and provide all possible facilities of life to her. Ghama gives a naughty, small and 

beautiful kid (young goat) to her as a sign of love and tells the girl, “When you miss me look at 

the kid.” Whenever Gulsera misses Ghama, she talks to the kid and shares her secrets with it. 

Gulsera is a mountaineer and walks in the mountains and looks after her father’s sheep and talks 

about the happiness and unhappiness of her heart to the kid. The happiness and unhappiness of 

Ghama and her past life that had occurred in her unconsciousness, gets associated with the kid by 

looking at it. The girl sometimes laughs and sometimes cries and the kid looks at her. One day she 

noticed that the black and white kid was unrelaxed and was making noise and running. It only 

happened when Ghama was unrelaxed. The happiness and sadness of the kid indirectly belonged 

to Ghama and the girl could also notice his happiness and problems in these two situations of the 

kid. The kid is running away and she is following her. Finally, they reach a mountain, but the kid 

keeps running. The mountain is very high. Neither the kid has ever gone to such a high mountain 

and nor the girl has ever seen the young goat in this situation. The girl noticed a black cave around 

the mountain. She left the kid and went into the cave. The cave was strange. It had strange air and 

was totally dark. She felt out of breath due to the shortage of oxygen. It is a different world because 

there are different animals and the streams are flowing. All the animals in the cave obey Gulsera 

and the lion and wolf are especially obedient to her. 

In the cave, Gulsera sees a youngster whose hands and feet were tied up with chains, and 

has a beautiful long beard. Gulsera had never seen such a youngster. However, she had seen such 

a youngster in her dream and the youngster had also seen a girl like Gulsera in his dream. His name 

was Sultan. Sultan is the person whose name was given to a mountain in Logar. People of the area 

say Sultan was a sufi and pious person and was tied up with chains in the mountains in order to 

demolish hells. He is a follower of humanism and all his missions are for humanity. He seeks 



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goodness and prosperity for human beings and loves humans and humanity so much and is a 

perfect human. Sultan and Gulsera start talking and Sultan tells her stories. 

In (Sultan) Epic, (Sultan) has difficult expeditions and one of them is an expedition to hell. 

He encounters lots of problems on the way and sees human beings who are in great troubles. He 

intends to finish them so he can rescue them from their problems. 

In Sumerian epic, Gilgamesh and Ankedo face countless problems. When Ankedo dies, 

Gilgamesh travels to hell to find him. He sees worms coming out of Ankedo’s nose. In Sumerian’s 

epics, people also face problems in hell and the same thing happens in Sultan Epic. The only 

difference is that the hell in Sultan epic is the hell of inner world of human beings and Freud had 

a lot of discussions about it in psychology and he shows it in unconsciousness (sub-

consciousness).This part  is a collection of (self, ego and superego). In Sultan epic, hell exists in 

human’s unconsciousness which interferes in his/her conscious deeds and harms other humans. 

Therefore, the concept of a Latin sentence with different words has been used by Hobbes, Sartor 

and Bahaudin Majrooh in their articles. They say that (humans is human’s hell!). In contrast with 

it, expedition to hell is an ordinary journey.  In epics, wars and battles can occur anywhere. In 

earlier epic, so many battles took place on earth, under earth, in the air and skies, but in Sultan 

Epic, the battleground is a cave which is indeed is a different world and can be called the inner 

world. This is the war of Ahreman and Ahora and a race of good and evil spirits. The evil is fighting 

against the goodness. 

 په وجود کې لوی دوزخ اول ویجاړ کړه

  (Liwal, 2018)د لنبو دوزخ بیا رو ته را لتاړ کړه

The meaning of the poem is: Before thinking about the main hell, we had better destroy the 

hell in our inner body. The greatest hell in the body is human’s ego. 

All the past forgotten issues exist in unconsciousness which has an effect on intentional 

deeds. 

 All our good and bad habits, ethics, humanity, love and hate, hypocrisy, and humbleness 

and the good and bad ways of building personality belong to the inner world of a human. Some 

people might be great scholars, but may have no control and power over their deeds. They consider 

all their bad habits as good ones and consider themselves as good people. Therefore, it is said that 

recognizing oneself and other humans is more difficult than recognizing any other things in the 

world. 

وهپه هماغه ورځ چې ورکه عاطفه ش  

 د دوزخ لنبه را تاو هغه شیبه شوه

 شو دوزخ د بنیادم د وجود وږی

  (Liwal, 2018)چې انسان شو د انسان د وینو تږی

The meaning of the poem is: when the human lost his/her sentiment and emotions, in the 

meantime the flame of hell was created and hell got hungry for human body like some human 

beings who have a thirst for the blood of other human beings. When a human loses his / her 

sentiment, he / she cross the limits of humanity. It means, (a human gets thirsty for human blood) 

and (Human becomes human’s hell!).  

Confirming the opinion of Hobbes and Sartor, a human cause’s damage to another human. 

Bahaudin Majrooh says in ‘Dragon of dissension’: 

 جهنم نه چیرته لرې دی نه پټ په بل جهان کې

 (Majrooh, 2016)جهنم د هر انسان دی هر انسان ته پخپل ځان کې

The meaning of the poem is: Hell and hellfire are not in another world. In fact, they exist in 

the inner world of each and every human and sometimes some humans become a hell for other 



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humans. 

Liwal has studied ‘Dragon of Dissension’ and is a follower of Bahaudin’s thought. His epic 

(Sultan) is associated with these two couplets and it may not be an exaggeration to say that the 

mentioned epic is an explanation of these two couplets. 

 د دوزخ د ورانولو هڅه بیا کړه

 انسان خپله په خپل ځان کې نور وژلی

 د اورونو لوی دوزخ یې بنیاد کړی

له مینې عاطفې نه پردی شویدی   

 (Liwal, 2018)ده په لوی الس ځان دوزخ ته دی  پارلی

The meaning of the poem is: Extinguishing our own fire in ourselves is much more 

important than demolishing the hell. The hellfire cannot harm us as much as our inner fire does. 

Human has laid the foundation of the largest hell of hells and fire which exists in his/ her inner 

world. Such human does not recognize love and sentiments and has deliberately submitted himself 

to hell. 

 لوی الس یې ځان دوزخ ته  پارلی دی.  

 د ده دوزخ یې نشته بل دوزخ، بس ته

 (Liwal, 2018)همدا ته د ده لېوه د ده شرمښ یې

The meaning of the poem is: The poet addresses human and says there is no hell except 

human. The main hell for humans is human himself who has lit the fire in himself, burns himself 

and others with it. Then the poet adds, you are a wolf for other humans. The same thing has been 

mentioned here that (Human is a wolf for humans!). This is human who harms a human. No being 

harms human more than a human himself does. 

 هره ورځ به په خپل ځان کې دوزخ وژنم

 نسان د ګناهونو رنځ به ګالمد ا

 زه ال ګرځم که په ځان کې ځان پیدا کړم

  (Liwal, 2018)د رازونو د بیان توان پیدا کړم

The meaning of the above poem is: Every human should discover himself in his/her inner 

world. It is only possible if we destroy our inner hell. Discovering oneself is recognizing oneself 

and recognizing oneself is helping others, not harming others, becoming a heaven for others and 

not becoming a hell for others. 

 د  لطان پیغام به څوک انسان ته یو ي؟

 د دوزخ کیسه به څوک جهان ته یو ي؟

ې جنګ کړم د لېوانوزه چې خپل وجود ک  

 (Liwal, 2018) هم د ظلم ناروا د  رو زمریانو...

The meaning of the poem is:. The poet asks who will take Sultan’s message to human 

beings. Who will take the story of the hell to the world? Battle against the hell fire is the battle 

against one’s own inner world. In fact, war against the cruelty and injustice begins from the inner 

world and fighting against this war is a salvation from the hellfire. 

All of the above couplets, which are taken from Sultan poem, prove that (a humans is a wolf 

for human!) Human is in war with his fate in his /her inner world. This is a war of good and evil. 

The conflict between the good and the evil spirits is taking place in the inner world. This is a 

spiritual and psychological war which can be noticed in Bahaudin Majrooh’s (Dragon of 

Dissension) that has been followed in Sultan Epic, but with a new style and concept. 

In contemporary psychology. ‘Evil Spirits’ are called ID and destructive instincts and in the 

concept of Satan it is called “Khannas i.e. the devil”. ‘Evil Spirit’ motivates human to do evil. 

‘Culture of wisdom Studies’ says about ‘Evil Spirit’, “It refers to lowly people who are subject to 



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the lust and base desires which force human to do evil deeds based on fatal commands and finally 

the human soul with the belief in domination of the animalilty is called ‘Evil Spirit’’. Freud thinks 

that equivalent word for ‘Evil Spirit’’ is “sensual spirit” whose ID is Psychological action. 

According to famous analogy of Freud, it is a mountain of ice of mind which is located under water 

whose depth is associated with inner instincts attraction, sexual tendency and rage. Also, it shows 

basic desires on the basis of which “It is boiling pot of lust.” Or it is the mess and disarray which 

has the sexual, destructive and wild emotions of a self-centered person that consecutively want to 

be free. This and that are sensual and are under the domination of origin pleasure and wants to be 

satisfied directly without anyone’s help. “Blaming Spirit” is threatening spirit. It is also called 

conscience. It loses its effect by doing evils and keeps doing them.  

Also, spirit (I) or the confident spirit is called ego. Some people call it common sense as 

well. Ego insistently wants to decide what to do about (him and his sensual) desires and restrictions 

that the outer world imposes on him. Similarly, in contemporary psychology, superego is 

considered to be an alternative word for ‘the blaming spirit’. It is moral conscience which is 

revealed at the end of Odeef’s Belief, when different sensual situations groan, it shows its reaction.  

«یو انسان د بل دوزخ دی!»دا چې وایي:  

 یو جالد دی او دا بل یې قرباني دی

 یا قصاب دی یو انسان د بل د غوښو

 دا چې تږي یو د بل وینو ته نا ت دي

 په وجود کې یې زمری او لېوه مال ت دي

دواړهپه یو تن کې دا زمری او لېوه   

 بل دوزخ  تا له وجوده بهر نه شته

  تا وجود کې د دوزخ بلې لنبې دي

 له هغې ورځې چې زړه نوراني ورک دی

  تا په وینو همدا  تا منګولې  رې دي

  (Liwal, 2018)دا ځل والړ شه خپل وجود کې مسافر شه

The meaning of the verses is: one human is another human's hell, one is oppressor, another 

is oppressed, one human is butcher of another human's flesh, and one is thirsty for another's blood. 

There are wolves and lions in every human being that often create human problems. In the inner 

world of human, this wolf is a hell that has no outer hell other than this inner hell. 

The fire of hell is burning in the human body, this fire was created when the light 

disappeared from the heart, the hands of human are covered with blood, this blood is his own blood 

and when human travels in himself and Discovers himself, he reaches the level of self-awareness, 

then he no longer does evil to human beings. 

The above verses are part of psychological research. Our “self and ID” make the primary 

problems for us. The unconsciousness and the sub-consciousness play an important role in all our 

daily activities. These are the psychological problems that we don't see and our wrongdoings seem 

right to us and this is the inner world that causes problems for ourselves and other people. 

Many symbols have been used in the Sultan, an important feature of the epic is that its 

language is symbolic and the purpose of literature and symbolism is to show how symbols can be 

used in literature. 

The poem has many messages for humanity, such as goodness to human, love and affection, 

social messages, political goodness, justice, human rights and Islamic rights. This epic is an 

artificial epic whose language is mostly artistic. 

 

 



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SUGGESTIONS AND CONCLUSION 

(Sultan) is an artificial epic that has many features of epic. In the international epics, literature has 

a lot to do with psychology, and Sultan also has a lot to do with psychology. Symbolic language 

and the connection between literature and surrealism are also important in epic and Sultan has this 

feature. 

In (Sultan) Epic, this idea has been proven that (Human is human’s hell!) or (Human is 

Human’s wolf!). Human can do both good and evil, but due to various reasons, he/she often does 

evil and makes problems for others. This is an old idea and its history reaches to Greek Literature, 

but with the passage of time, the great scholars of Existence Philosophy John Pal Sartor, Hobbes 

and many more researched on it. In addition to other scholars, Liwal has presented his opinion in 

(Sultan) versified story literary work. In this article it has been proven that (Human is human’s 

wolf!). 

My suggestions are that this or other similar important ideas should be researched in the 

poetry of other poets of Pashtu Language. In the world, recent new researches are done based on 

ideas. Therefore, this article can be a new achievement for other researchers. According to its 

contents, (Sultan) Epic has such aspects and parts which require new research work and can be 

further studied. 

 

ACKNOWLEDGEMENTS 

I have used some books for writing this article and have talked with some scholars for their 

opinions regarding this article. I would like to thank them for their suggestions. I would also like 

to thank the administration of this journal for publishing my article. 

 

REFERENCES 

Helal, F. (2015). Ancient Period .«Research and Analysis» Jalalabad: Book Publishing 

Organization, P 26. 

 

Hesarian, S. A. (2017). Singing Epics and Epopee Research in Afghanistan. Kabul: Azem 

Publications. P3. 

 

Kargar, M. A. (2020). Rivers and Opinions (Vol. II). Jalalabad: Hashimi Publishing Organization, 

p 7. 

 

Liwal, A. G. (2017). The study of myth in literature .Kabul: Academy of Sciences, p 45. 

 

Liwal, A. G. (2018). Five poems .Kabul: Baheer Printing Press, p428, 448, 449, 458, 479, 491, 

474. 

 

Majrooh, B. (2016). (Dragon of Dissension). Kabul: Danish Publishing Organization, Page 68 

 

PhD Scholars. (2019). Literary and linguistic research. Jalalabad: Hashimi Publishing 

Organization. Pages 110, 112 

 

Sefat, I. N. (n.d.). Methods, principles and theories of perfect human beings in Islam and 

humanism. Seventh year, No. 1. P100. 

 



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Shinwari, D. (2016). Fundamentals of Literary Theory. Nangarhar: Yar Publishing Organization. 

P169. 

 

 

Copyrights 

Copyright for this article is retained by the author(s), with first publication rights granted to the 

journal. This is an open-access article distributed under the terms and conditions of the Creative 

Commons Attribution license (http://creativecommons.org/licenses/by/4.0) 

 

 

 

 

 

 

 

 

 

 

 

 

 


