Ethnology – History of the Pashtoon Race

“Resemblance to Arabs”

 

 

Different hypotheses have been suggested about the origin of the Pakhtoons. Khawaja Niamatullah describes them as descendants of Jews, connecting them with the lost ten tribes of Israel. This theory of the Semitic origin of the Pakhtoons has been supported by some Pakhtoon writers, including Hafiz Rahmat Khan, Afzal Khan Khattak and Qazi Attaullah Khan. A number of orientalists like H W Bellew, Sir William Jones and Major Raverty have also subscribed to this view on the basis of Pakhtoon physiognomy, and the striking resemblance of facial features between Pakhtoons and Jews. They believe that the prevalence of biblical names, certain customs and superstitions, especially smearing of the door post and walls of the house with blood of sacrificial animals, further substantiates this theory. But these presumptions do not hold good in view of the fact that resemblance in features and certain characteristics do not provide a scientific criterion for the ethnology of a race or a section of people. This can equally be said about the Kashmiris and certain other tribes who can hardly be distinguished from Pakhtoons in physique, color and complexion. Similarly a scrutiny of the social institutions of the Arabs of the middle Ages and present day Pakhtoons would lead one to believe that Pakhtoons are not different from them in their social organization.

 

Syed Bahadur Shah Zafar Kaka Khel in his well written book "PUKHTANA" and Sir Olaf Caroe in his book "The Pathans" place little reliance on Niamatullah's theory of the Semitic origin of the Pakhtoons and say that his account of the Pakhtoons suffers from historical inaccuracies. To disprove the assertion that the Pakhtoon tribes had embraced Islam en-bloc after the return of Qais Abdul Rashid from Medina, the accounts of Al-Beruni and Al-Utbi, the contemporary historians of Mahmood of Ghazna, establish "that four centuries later than the time of Qais the Province of Kabul had not been Islamized and this was achieved under the Ghaznavides. The Hindu Shahiya Kingdom of Jaipal extended almost to Kabul, Mahmood had to fight against infidel Afghans of the Suleiman Mountains". Even Prithvi Raj had a cavalry of Afghans in the battle of Tarian against Mohammad Ghauri. Other writers, after a careful examination of the physical anthropology of the Pakhtoons say that difference in features of the various Pakhtoons point to the fact that they must have "mingled with races who passed through their territory to conquer Hindustan".

 

Khawaja Niamatullah's theory has further been put to a serious test by prominent linguists who maintain that Pashto bears no resemblance to Hebrew or other Aramaic languages and the Pakhtoons' language, Pashto, belongs to the family of the Eastern group of Iranian languages. Mr. Ahmad Ali Kohzad and some other Afghan historians, lending support to the Aryan origin of the Pakhtoons, say that the Pakhat of the Rig Veda are the Pakhtoons of today. It is a fact that the North West Frontier of Pakistan has, perhaps been involved with more foreign invasions in the course of history than any other country of Asia. Each horde seems to have left its mark on the Pakhtoons who absorbed the traits of invading forces, "predominantly of Turks, Iranians and Mongols".

 

According to Khawaja Niamatullah the Pakhtoons embraced Islam in the first quarter of the 7th century when the Holy Prophet (Peace be upon him) sent his emissaries in all directions to invite the people to the fold of Islam. One such messenger is stated to have been sent to Qais Abdur Rashid, who is claimed to be the ancestor of the Pakhtoons, through Khalid bin Walid. In response to Khalid's invitation, Qais hurried to the Holy land and as a result of the sublime teachings of the Holy Prophet (Peace be upon him) embraced Islam in Medina. After his return to Ghore, his whole tribe followed him in the Muslim faith. But due to weak evidence, missing links and wide gaps this theory has aroused suspicion in the minds of scholars.

 

If the origin of a race can be determined on the basis of customs and traditions then Pakhtoon would be closer to Arabs. The study of Arabian and Pakhtoon society presents a remarkable resemblance particularly in their tribal organization and social usages. Both possess the same virtues and characteristics. To both hospitality is one of the finest virtues, retribution a sacred duty and bravery an essential pre-requisite for an honorable life. Love of independence, courage, endurance, hospitality and revenge were the supreme virtues of pre-Islamic Arabs. These very attributes also form the basis of the Pakhtoon code of honor and anyone who repudiates them is looked down by the society. A Pakhtoon is nearer to an Arab in his tribal organization. Like an Arab tent, every Pashtoon’s house represents a family; an encampment of Arab tents forms a hay and a cluster of a few houses constitute a village in tribal areas. Members of one hay form a clan in Arabia and a Khel (which is an Arabic word meaning association or company) is the basis of the Pashtoon’s tribal organization. A number of kindred clans grouped together make a qabila in Arabia and a tribe in the Pakhtoon borderland. Even the Pashto script resembles the Arabic script in essence. The Arabs held in great esteem four moral virtues, viz Ziyafah or hospitality hamasah or fortitude, muruah or manliness and courage and ird or honor.

 

The Pathans are brave, courageous, hospitable and generous and these attributes are considered as pillars of the Pakhtoon code of honor or Pashtoonwali. The Pathans like the Arabs also believe in fire and sword for all their adversaries. This was the reason that they fought tooth and nail against the non-Muslim rulers of the sub-continent whether Sikhs or Feringi as the Britishers were called.

 

The position of a tribal Malik who plays an important role in tribal politics is similar to that of an Arabian Sheikh. The qualifications of a tribal Malik, such as seniority in age, qualities of head and heart and character as courage, wisdom and sagacity etc. are not different from an Arab Sheikh. Like a Sheikh, a tribal Malik follows the consensus of opinion. He is required to consult the heads of the families or village council while making any decision with regard to future relations with a village or tribe. Darun Nadwa was the center of activity of the pre-Islamic Arabs and the Pakhtoons' Hujra is also not different from it in its functions. All matters relating to war, peace, future relations with neighboring tribes and day to day problems used to be discussed in Darun Nadwa. Similarly, all tribal affairs connected with the tribe are discussed in the Hujra.

 

Hospitality is one of the sublime features of the Pakhtoons and pre-Islamic Arabs were also renowned for their hospitality and for affording asylum to strangers. They would share the last crumb of their bread with a guest and protect him from all harm so long as he was under their roof. Similarly, Pakhtoons regard hospitality as a "sacred duty and safety of the guest as inviolable". It is a serious violation of their established norms to hurt a man who enters their village as a guest. In the pre-independence days they provided asylum to all and sundry, including the proclaimed offenders wanted by the British Government in cases of a criminal nature in the settled districts. Similarly the Arabs the right of asylum considered sacred and was rigidly respected regardless of the crime of the refugee.

 

The spirit of revenge of the Pakhtoons is not different from that of the Arabs. Blood according to the law of the desert called for blood and no chastisement could satisfy an Arab other than wreaking vengeance on his enemy. Similarly, the hills of the Pakhtoon highlanders vibrate with echoes of retribution till the insult is avenged. As a matter of fact, the society of both the Arabs and the Pakhtoons is inspired by a strong feeling of muruwwa, virility or a quality to defend one's honor (ird). There are several anecdotes of revenge resulting in long blood feuds for generations. The Basus war between Banu Bakr and Banu Taghlib in Arabia lasted for about 40 years whereas tribal disputes between Gar and Samil factions of the Pakhtoons continued for decades. Pakhtoons like Arabs are conscious of their racial superiority. An Arab would boast of being a Qureish and a Pakhtoon would assert his superiority by saying, Am I not a Pakhtoon"?

 

The customs regarding giving protection to weaker neighbors is also common between Arabs and Pakhtoons. A weaker tribe in Arabia would seek the protection of a powerful tribe by means of Khuwah and a weaker Pakhtoon tribe would ensure its security by offering "Lokhay" to its strong neighboring tribe. The custom of "Lokhay Warkawal" is still prevalent among Afridi and Orakzai tribes of Tirah. A similarity can also be found in their customs relating to birth, marriage and death etc. Certain superstitions are also common between the Arabs and the Pakhtoons. Both believe in all kinds of invisible beings, wear amulets as a safeguard against the evil eye and believe in sooth sayers and fortune tellers.