Origin of the pathans
Origin of the pathans
ORIGIN OF THE PATHANS
ETHNOLOGY:
Different
hypotheses have been suggested about the origin of the Pukhtoons.
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 Pukhtoons has been supported by some Pukhtoon 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 Pukhtoon
physiogonomy, and the striking resemblance of facial features between
Pukhtoons 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
Pukhtoons in physique, colour and complexion. Similarly a scrutiny of
the social institutions of the Arabs of the Middle Ages and present day
Pukhtoons would lead one to believe that Pukhtoons are not different
from them in their social organisation.
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 Pukhtoons and say that
his account of the Pukhtoons suffers from historical inaccuracies. To
disprove the assertion that the Pukhtoon 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 Mahmud 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, Mahmud had to fight against infidel Afghans of the Sulaiman
mountains". Even Prithvi Raj had a cavalry of Afghans in the battle of
Tarian against Mohammad Ghori. Other writers, after a careful
examination of the physical anthropology of the Pukhtoons say that
difference in features of the various Pukhtoons 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 Pushto bears no resemblance to Hebrew or other Aramaic
languages and the Pukhtoons' 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
Pukhtoons, say that the Pakhat of the Rig Veda are the Pukhtoons 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 Pukhtoons who absorbed the traits of invading forces,
"predominantly of Turks, Iranians and Mongols".
According
to Khawaja Niamatullah the Pukhtoons 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 Pukhtoons, 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
Pukhtoon would be closer to Arabs. The study of Arabian and Pukhtoon
society presents a remarkable resemblance particularly in their tribal
organisation 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
honourable 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 Pukhtoon code of honour and anyone
who repudiates them is looked down by the society. A Pukhtoon is nearer
to an Arab in his tribal organisation. Like an Arab tent, every
Pukhtoon'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 Pukhtoon's
tribal organisation. A number of kindred clans grouped together make a
qabila in Arabia and a tribe in the Pukhtoon 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 honour.
The
Pathans are brave, courageous, hospitable and generous and these
attributes are considered as pillars of the Pukhtoon code of honour or
Pukhtoonwali. 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 centre of activity of the
pre-Islamic Arabs and the Pukhtoons' Hujra is also not different from it
in its functions. All matters relating to war, peace, future relations
with neighbouring 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 Pukhtoons 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,
Pukhtoons 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
Pukhtoons 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 Pukhtoon highlanders vibrate with echoes of retribution
till the insult is avenged. As a matter of fact, the society of both the
Arabs and the Pukhtoons is inspired by a strong feeling of muruwwa,
virility or a quality to defend one's honour (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
Pukhtoons continued for decades. Pukhtoons like Arabs are conscious of
their racial superiority. An Arab would boast of being a Quraish and a
Pukhtoon would assert his superiority by saying, Am I not a Pukhtoon"?
The
customs regarding giving protection to weaker neighbours is also common
between Arabs and Pukhtoons. A weaker tribe in Arabia would seek the
protection of a powerful tribe by means of Khuwah and a weaker Pukhtoon
tribe would ensure its security by offering "Lokhay" to its strong
neighbouring 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 Pukhtoons. 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.
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