Pashtunwali

The Pakhtun social structure, which has attracted the attention of many a scholar is mainly governed by conventions and traditions and a code of honor known as "Pakhtunwali". This un-written code is the keystone of the arch of the Pakhtuns' social fabric. It exercises a great influence on their actions and has been held sacrosanct by them generation after generation. The Pakhtunwali or the Pakhtun code of honor embraces all the activities from the cradle to the grave. It imposes upon the members of the Pakhtun society four chief obligations. Firstly Nanawatey or repentance over past hostility or inimical attitude and grant of asylum, secondly Teega or a truce declared by a Jirga to avoid bloodshed between two rival factions, thirdly Badal or obligation to seek revenge by retaliation and fourthly Melmastiya or an open hearted hospitality which is one of the most sublime and noble features of Pakhtun character. In a broad sense hospitality, magnanimity, chivalry, honesty, uprightness, patriotism, love and devotion for the country are the essential features of Pakhtunwali.

The history of Pakhtunwali is as old as the history of the Pakhtuns and every individual of Pakhtun society is expected to abide by these age old traditions. The non-observance of these customary laws is considered disgraceful and may lead to expulsion of an individual or even a whole family. Pakhtunwali, Pukhto and Pakhtun have become almost synonymous terms.

NANAWATEY

Some European writers define Nanawatey as grant of asylum to fugitives or extreme hospitality. An experienced British administrator who served as a Political Officer on the Frontier for a fairly long time describes it "an extension of the idea of Melmastia, (Hospitality) in an extreme form, stepped up to the highest degree". But the grant of asylum or sanctuary is only one aspect of Nanawatey while its exact definition and true spirit seems to have been ignored. As a matter of fact, it is a means to end longstanding disputes and blood feuds and transform enmity into friendship. Under Nanawatey a penitent enemy is forgiven and the feuding factions resume peaceful and friendly relations. Thus it creates a congenial atmosphere for peaceful co-existence and mutual understanding through eventual reconciliation.

When a person feels penitent over his past bellicose postures and hostility and expresses a desire to open a new chapter of friendly relations with his foe and live in peace and amity with him, he approaches the tribal elders, Ulema and religious divines for intercession on his behalf for a settlement. In this regard the Jirga's efforts are always countenanced with favour and the very presence of the suppliant in the enemy's Hujra creates a congenial atmosphere for resumptions of friendly relations. The host, who used to scan the neighbourhood in an effort to avenge his insult, exercises patience and kindness and gently pardons his opponent for his past misconduct. This is followed by slaughtering of a buffalo, cow, or a few lambs or goats provided by the suppliant. A feast is held in the Hujra and with it the enmity comes to an end.

The customs relating to Nanawatey are more or less identical throughout the Pakhtun society. In some parts of the tribal areas, however, there was a custom according to which the suppliant used to go before his enemy with grass in his mouth and a rope round his neck as a mark of humility (this custom no longer exists). Sometimes women bearing the Holy Quran over their heads would approach the enemy's house to plead their family members innocence in any given case. The tribesmen, like Muslims all over the world, have a deep faith in the Holy Quran and they, therefore, regard it as a sacrilegious act to deny the favour asked for through the Holy Book. Besides, the women are held in high esteem by Pakhtuns and therefore, a favor solicited through them is seldom denied. Sometimes a man manages to reach his enemy's hearth and stays there till his request for Nanawatey is acceded to. However, if some obstacles lie in the way of acceptance of a Nanawatey then the suppliant bides his time for an opportune occasion such as occurrence of a death in his enemy's family. He hurries to his enemy's village, joins the funeral procession, tries to be one of the pall-bearers and announces his desire for Nanawatey. This evokes a spontaneous feeling of sympathy and the relatives of the deceased readily concede to their erstwhile enemy's desire. It is, however interesting to note that no Nanawatey is accepted in which the honor of the women is involved.

Any one who gains access to a Pakhtun's house can claim asylum. He is protected by the owner of the house even at the risk of his own life. Under Panah which is a subsidiary element of Nanawatey one can take shelter under the roof of a Pakhtuns' house irrespective of caste, creed, status or previous relations. Though it would seem paradoxical yet Pakhtuns on several occasions have provided sanctuary to their deadly enemies. Panah is best illustrated by a story which, according to Mr. Claud Field "is often told on the Frontier". Once a quarrel between a creditor and a debtor resulted in the death of the creditor near his village. The debtor made an un-successful bid to run away, but he was hotly chased by the deceased's relatives. Having failed to escape the assassin approached a village tower and sought refuge in "Allah's Name". The chieftain of the tower, after enquiries from the fugitive realized that he had slain his brother. Instead of avenging his brother's death on the spot, the chieftain calmly said to the fugitive, "you have killed my own brother, but as you have asked for refuge in God's Name, in His name I give it." He was forthwith admitted to the tower and the pursuers sternly forbidden to approach. When they departed, the chieftain gave the refugee an hour's grace to leave the premises and be gone. The refugee made good use of the grace period and escaped death on that occasion, at least.

Another example of asylum, as recorded in books, is that of an old Pakhtun woman. It is said that once a gang of dacoits raided a village. The villagers, including the two sons of an old woman, came out to challenge the dacoits. Soon a fierce fight ensued between the two parties in which besides others both the sons of the old woman were also killed. The dacoits having found all escape-routes blocked, sought shelter in the house of the old woman. The pursuers, who were close on their heels, felt delighted that the dacoits were now in their grip. But on approaching the old woman's house, they were deeply annoyed to find their way barred by her. Displaying traditional