Pukhtoonwali in the light of the Quran and Sunnah

[Al-Yusufzai]

Pukhtoonwali in the light of the Quran and Sunnah

By Abu Yusuf Uthman bin Farooq al-Yusufzai

From http://www.ibnfarooq.com

All praise is due to Allah, may peace and blessing be upon his servant and Messenger Muhammad and on his household and all of his Companions.

What is Pukhtoonwali?

Pukhtoonwali (Also pronounced Pashtunwali) is an unwritten, democratic, socio-political culture, law and ideology of the Pukhtoon society inherited from their forefathers and carried on to the present generation. It is a dominant force of Pukhtoon culture and identity.

What is a Pukhtoon?

Pukhtoon (also pronounced Pashtoon) is a race of people who are ethnic Afghans. According to the most correct opinion in order to qualify to be known as a Pukhtoon a person has to be an ethnic Afghan, speak Pukhto (also known as Pashto), be Muslim and follow Pukhtoonwali.

Executive Summary

The point of this article is to examine the primary concepts of Pukhtoonwali in the light of the Quran and Sunnah. There are many things done under the name of Pukhtoonwali that are not Islamic at all and should be rejected, we will not be discuss that here. In this article we will only examine the very basics of Pukhtoonwali and how those rules hold up in the light of Islamic sciences.

Why examine Pukhtoonwali under the light of the Quran and Hadith?

This project was initiated because Pukhtana (Pukhtoon or Pashtoon People, who are also known as Afghans or Pathans) are well known around the world for strict adherence to Islamic rules and regulations. They are very orthodox and conservative in their views and extremely observant of Islamic rituals in their day to day life. Yet, they live by a code of conduct, called Pukhtoonwali, that some call external to Islam, pre-Islamic or even un-Islamic. Hence we wanted to examine the base concepts of Pukhtoonwali to see if it indeed is un-Islamic or not.

Primary concepts in Pukhtoonwali
The basic or primary divisions of Pukhtoonwali are noted here in Afghan (Also known as Pukhto). These Afghan words are common to ethnic Afghan and Pukhtoon society and language.

The following four form the major components of Pukhtoonwali.

Melmastia (hospitality) - to show hospitality to all visitors, regardless of whom they are, their ethnic, social, religious, or national background, without hope of remuneration or favor.


Badal (justice/revenge) to seek justice for the one who has been wronged. This applies to injustices committed yesterday or 1000 years ago if the wrongdoer still exists.


Nanawatay (settlement) derived from the verb meaning to go in. This principle dictates that a Pukhtoon must provide safety and refuge to anyone who seeks protection in a Pukhtoon’s home. Hence a Pukhtoon will never turn anyone away who seeks refuge or justice. This is to help and protect the poor and weak, who are being persecuted and ask help of a Pukhtoon. This principle also contains the idea that if there is a feud and the vanquished party goes to the house or Hujra or the victor and concedes, the victor will accept their concession.
Nang (honor) – also known as Ghayrat, meaning a Pukhtoon must uphold and protect his honor, and that of his family, at all costs. This includes the defense of Zan, Zar and Zameen: Defense of women (meaning his family), Gold (meaning his monetary funds), and Land. Pukhtana are taught that death is preferable to a life without honor.
Now let us examine each of there in the light of the Quran and Hadith:

Melmastia (hospitality) - to show hospitality to all visitors, regardless of whom they are, their ethnic, social, religious, or national background, without hope of remuneration or favor.

This I would say is strongly based in Islamic thought. The reader will find the following verses from the Noble Quran to emphasis this concept:

"Has the story reached you, of the honored guests [three angels; Jibril (Gabriel) along with another two] of Ibrahim (Abraham)? When they came in to him and said: `Salam (peace be upon you),' He answered: `Salam (peace be upon you),' and said: `You are a people unknown to me.' Then he turned to his household, and brought out a roasted calf [as the property of Ibrahim (Abraham) was mainly cows]. And placed it before them, (saying): `Will you not eat?''' [Quran 51: 24-27]

"And his (Lut's) people came rushing towards him, and since aforetime they used to commit crimes (sodomy), he said: `O my people! Here are my daughters (i.e., the women of the nation), they are purer for you (if you marry them lawfully). So fear Allah and disgrace me not with regard to my guests! Is there not among you a single right-minded man? ''' [Quran 11:78]

This concept is also heavly emphasized in the authentic ahadith of Rasulullah (sallAllahu alyhi wasallam). As Abu Hurairah (Radhiallaahu Án) reported:

Rasulullah (sallAllahu alyhi wasallam) said, "He who believes in Allah and the Last Day, let him show hospitality to his guest; and he who believes in Allah and the Last Day, let him maintain good relation with relatives; and he who believes in Allah and the Last Day, let him speak good or remain silent.'' [Sahih al-Bukhari and Muslim]

This point was futther emphasized by Rasulullah (sallAllahu alyhi wasallam) in the following hadith repoted by Abu Shuraih Khuwailid bin `Amr Al-Khuza`i (Radhiallaahu Án), who reported:

I heard Rasulullah (sallAllahu alyhi wasallam) saying, "He who believes in Allah and the Last Day, should accommodate his guest according to his right.'' He was asked: "What is his right, O Messenger of Allah?'' He (sallAllahu alyhi wasallam) replied: "It is (to accommodate him) for a day and a night, and hospitality extends for three days, and what is beyond that is charity.'' [Sahih al-Bukhari and Muslim]

So we see from the proof quoted above that the Pukhtoonwali concept of Melmastia (hospitality) is firmly based in the Shairah of Islam. Melmastia is clearly proven and emphasized by the Quran and Sunnah.

Badal (justice/revenge) to seek justice for the one who has been wronged. This applies to injustices committed yesterday or 1000 years ago if the wrongdoer still exists.

Although this concept is proven from Quran and Sunnah but the way it is carried out by the Pukhtoon people sometimes is very un-Islamic. Islam calls for justice yet always favors forgiveness and mercy, while the Pukhtoon usually go above and beyond justice while taking revenge.

Never the less the concept of Badal, can be proven from the following verses of the Quran:


"And we prescribe for them therein the life for a life, the eye for the eye, the nose for the nose, the ear for the ear, the tooth for the tooth, and for wounds of retaliation. But whosoever forgives it, it shall be expiation for him. Whosoever judges not by that which God has revealed, such as wrongdoers." [Quran 5:45]

"Never should a believer kill a believer unless by mistake, and whoever kills a believer by mistake should free a believing slave and pay compensation to the family of the deceased, unless they remit it freely." [Quran 4:92]

Hence we see proof that one is wronged must be compensated by the one who committed the wrong. In regards to this there are rules and regulations in Islamic law that must be followed. Islam always encourages forgiveness and mercy.

Nanawatay (settlement) derived from the verb meaning to go in. This principle dictates that a Pukhtoon must provide safety and refuge to anyone who seeks protection in a Pukhtoon’s home. Hence a Pukhtoon will never turn anyone away who seeks refuge or justice. This is to help and protect the poor and weak who are being persecuted and ask help of a Pukhtoon. This principle also contains the idea that if there is a feud and the vanquished party goes to the house or Hujra or the victor and concedes, the victor will accept their concession.

This is also well rooted in Islamic Shariah and is clearly proven by the Quran and Hadith. Here is an example of a hadith that promotes such values, narrated 'Abdullah bin Umar (Radhiallaahu Án):

Rasulullah (sallAllahu alyhi wasallam) said, "A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.” [Sahih al-Bukhari Volume 3, Book 43, Number 622]

This is further clearly stated in an other authentic hadith from Sahih al-Bukhari, narrated Muawiya bin Suwald (Radhiallaahu Án) I heard Al-Bara' bin 'Azib (Radhiallaahu Án) saying:

“Rasulullah (sallAllahu alyhi wasallam) orders us to do seven things and prohibited us from doing seven other things." Then Al-Bara' mentioned the following: To pay a visit to the sick (inquiring about his health), to follow funeral processions, to say to a sneezer, "May Allah be merciful to you" (if he says, "Praise be to Allah!"), to return greetings, to help the oppressed, to accept invitations, to help others to fulfill their oaths. [Sahih al-Bukhari Volume 3, Book 43, Number 625:]

We can further see this concept emphasized by Rasulullah (sallAllahu alyhi wasallam) when He (sallAllahu alyhi wasallam) explained in the end of a longer hadith:

How shall Allah bless a nation that does not protect the weak against the strong?" [Sunan Ibn Mâjah and Sunan al-Bayhaqî]

So deduce from the aforementioned authentic ahadith that this principle is something established and encouraged in Islam.

Nang (honor) – also known as Ghayrat the various points below that a tribesman must observe to ensure his honor, and that of his family, is upheld. This includes the defense of Zan, Zar and Zameen: Defense of women/family, treasure, and property/land. Pukhtana are taught that death is preferable to a life without honor.

Ghayrat which is from the root word Ghira in Arabic is a very clearly established concept in Islam. We can find it being mentioned in the following authentic ahadith from Sahih al-Bukhari:

Narrated 'Abdullah bin Masud (Radhiallaahu Án):

Rasulullah (sallAllahu alyhi wasallam), said, "There is none having a greater sense of Ghira than Allah. And for that He has forbidden the doing of evil actions (illegal sexual intercourse etc.) There is none who likes to be praised more than Allah does." [Sahih al-Bukhari Volume 7, Book 62, Number 147]

Narrated Abu Huraira (Radhiallaahu Án):

Rasulullah (sallAllahu alyhi wasallam); said, "Allah has a sense of Ghira, and Allah's sense of Ghira is provoked when a believer does something which Allah has prohibited." [Sahih al-Bukhari Volume 7, Book 62, Number 150]

Narrated Al-Mughira (Radhiallaahu Án) that Sa'd bin Ubada (Radhiallaahu Án) said:


"If I found a man with my wife, I would kill him with the sharp side of my sword." When Rasulullah (sallAllahu alyhi wasallam) heard that he said, "Do you wonder at Sa'd's sense of ghira? Verily, I have more sense of ghira than Sa'd, and Allah has more sense of ghira than I." [Sahih al-Bukhari Volume 8, Book 82, Number 829]

Narrated Jabir bin Abdullah (Radhiallaahu Án):

Rasulullah (sallAllahu alyhi wasallam) said, "I saw myself (in a dream) entering Paradise, and behold! I saw Ar-Rumaisa', Abu Talha's wife. I heard footsteps. I asked who is it? Somebody said, 'It is Bilal ' Then I saw a palace and a lady sitting in its courtyard. I asked, 'For whom is this palace?' Somebody replied, 'It is for 'Umar.' I intended to enter it and see it, but I thought of your ('Umar's) Ghira (and gave up the attempt)." 'Umar said, "Let my parents be sacrificed for you, O Allah's Messenger! How dare I think of my Ghira being offended by you? [Sahih al-Bukhari Volume 5, Book 57, Number 28]

Hence we see the concept of Ghira (called Ghayrat) is well established in Islam. We can not say that ever action carried our in the name of ghayrat or pukhtoonwali is approved in Islam, we are only discussing the concept here. All actions carried out under any of the concepts mentioned above must be examined in the light of Shariah.

Conclusion

In the light of the abovementioned evidences (dala’il) from the Holy Quran and Noble Hadith of Rasulullah (sallAllahu alyhi wasallam), we can conclude that the core principles of pukhtoonwali are not contrary to Islamic beliefs. Having said that, we must keep in mind the cautionary qualification that the method in which that these principles are carried out in must be inline with the Quran and Sunnah as well.

And Allah knows best.

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