Pashtunwali and Islam: A Marriage of Convenience?
It is often believed that religion (Islam) has been an essential part of a Pashtun’s life. Some scholars think that Islam and Pashtunwali cannot be separated in the sense that for a man to be a pathan, he must be a Muslim. Every sphere of life and code of Pashtunwali (a combination of codes, cultural values, and customs under which Pashtuns live) are somehow guided by Islam in one way or another. Islamic teachings and practices are duly and visibly practiced in the Pashtun belt. Nawid, a historian, aptly analyzed that “the Pashtun code of ethics (pashtunwali) held sway side by side with the shari‘a. In this context, the Pashtuns identified Islam with Pashtunism.”
However, interestingly, there are certain points where there exists friction between the two. Many of the Pashtuns may compromise Islamic values, but they will never compromise Pashtunwali. There is a famous saying that “Pashtuns accept half of the Quran.” Multiple elements of Pashtunwali conflict with the teachings of the Quran and Sunnah. They included demand of money by the father of a bride from groom; death of a woman suspected of having elicit relation with a male; exclusion of women from the inheritance, particularly in property matters, in most of the cases; long lasting rivalries among tribes, khels and even cousins which lead of dozens of death. A Pathan will give his life in the name of Islam but will not accept Islamic teachings when it comes to giving land to his daughter.
Another important area of divergence is Badal or Revenge, one of the most important characteristics of Pashtunwali. Islam asks for forgiveness. The Qur’an says, “And the recompense of evil is punishment like it, but whoever forgives and amends, he shall have his reward from Allah” (Quran 42:40). Unfortunately, in Pashtunwali, forgiveness is considered as weakness or cowardice. Revenge is taken as a symbol of bravery and manhood. Badal is also considered a tool for regaining and restoring honor and dignity. Resultantly, this menace of Badal has led to the killing of hundreds of innocent souls.
Furthermore, Islam propagates the idea of consensus to choose leadership. Pashtunwali gives importance to hereditary leadership. A son can’t be a head if his father is alive. In Islam, the basic qualifications include piety and religious education. However, in Pashtunwali, factors that include power, age, money, social status, achievements, political connections, etc., play a critical role in becoming a leader. Related to it, the concept of the Jirga System is Pashtunwali is in total contradiction with Islamic laws. The Jirga System is based on local customs, and decisions are made in accordance with the cultural values. However, Islam gives its complete justice system to decide matters as per the Quran and Sunnah.
Another crucial debate between Islam and Pashtunwali is related to women. In Pashtunwali, there is a common cultural practice in which a woman whose husband dies is remarried to the deceased’s brother or even a cousin. The logic behind this is honor and dignity. A pashton thinks that it’s dishonor and disgrace to let someone outside of the family marry his woman. On the other hand, Islam gives free choice to that woman to remarry a man of her choice. In addition to that, women are generally subjected under the Pashtunwali and are considered as creatures of a lesser god. They have no say in decision-making and are excluded from basic fundamental rights, which include education, the right to vote, etc. Islam promotes equality among all genders.
To conclude, it is pertinent to mention that Islam demands complete submission, which means that all the laws and teachings enshrined in the Quran and Sunnah have to be followed in letter and spirit. Pashtunwali has some serious clashes with Islamic teachings in several aspects. Time has changed, and in today’s modern era, it is very necessary to mould the codes and cultural practices of the Pashtunwali in accordance with the Sharia.
The views and opinions expressed in this article/paper are the author’s own and do not necessarily reflect the editorial position of The Spine Times.
Tayyab Wazir
The writer is a police officer.
