My Cultural Values (Pukhtoonwali)

Ghani Khan (renowned Pukhtoo poet) said;

“Pukhtoon loves fighting but hates to be a soldier, love music but has great contempt for the musician, he is kind and gentle but hates to show it, loves his new rifle and his old wife, hot-blooded and hot-headed, poor and proud with strange principles, might be a loving friend or a deadly enemy in general he is the most simple complicated simplicity.

James W. Spain in his book “The way of the Pathans” says “The thing which governs life in the hills, where a Pathan is a Pathan and nothing else matters. Foremost of these is ‘Pukhtoonwali’, the way of the Pathan, sometimes called the Pathan code”.
Imran Khan, world famous Pakistani cricketers, says in his book ‘Warrior Race’, “The word Pathan is a distortion of the word ‘Pakhtoon’ broken down; this word means Backbone Loyalty, hospitality, bravery and honour. The Pathan culture is based around these principals, which are enshrined in a code of honour known as “Pukhtoonwali” or the ways of Pathans. A Pathan is recognized by other Pathans not so much by racial characteristics as by his adherence to Pukhtoonwali. If he does not follow the code, he is not a Pathan and the wilder the tribes, the more strictly they adhere to the code of honour”.
Muhammad Nawaz Tahir in his paper ‘The Pathans’ says “Pashto not only is the language of these peoples but it has got another specialty which is rare with other languages of the world, it is actually also the name of the code of life of the Pathans. Therefore when we talk of Pashto it is not only the language that is signified but it simultaneously has been prevailing in the society of the Pathans since times immemorial. Thus Pashto, Pashtoon and Pashtoonwali are a triangle, which makes the identity of this race”.

Characteristics/Commandments/Principals of Pukhtoonwali (Pashtoonwali)

Pukhtoonwali is complete code of life or unwritten constitution. Some of these principals are fundamentals of their tradition. Man attributes or constituents of Pukhtoonwali are:

Mashar Kashar:

It is respect and honour for elders irrespective of any distinctions and regards for the youngsters. Youngsters must respect their elders in all walks of life. The remains calm; to hear their words and to act according their directions; not to set among the elders; to stand upon their arrival and to seek permissions in almost all affairs of life etc. On contrary, the elders are to regards them.

Melmastia:

Melmastia is hospitality, which is the most significant part of the Pukhtoon’s social life. It is extended to the guests and even to the enemy. The nature and lavishness of the hospitality depends upon the economical or financial status of the host. A poor Pukhtoon is to serve, his guest, cups of tea and rich puts his house on the disposal of the guest and offer him a whole sheep. The nature of the food may be varying from family to family but the offer is full of faith and love. Dastarkhwan (often-hospitality) determines the social status and personality of the host. A person if becomes a guest, he is on the disposal of the host and is respected by the whole villagers and they all try to entertain the guest. It is the source of honour for the host if his gust is given due respect by the community members.

Nang:

English word for ‘Nang’ is chivalry. It is the Pukhtoons’ tradition to have stand on any issue, on individual, on friend or on a decision. The never compromise on the issues on which the y once have stand. In case of nang, they offer any sacrifice that may be sacrifice of life. In the entire world, perhaps it is the unique code of life that is profoundly followed and respected by the Pukhtoon’s.

Trabgani:

Trabgani is the rivalry between cousins. The very base of their mutual rivalry or confrontation is to secure the equal status, respect in the society, resources and land distributions. But in hard times on their cousins they aside trabgani and fight against the common enemy. This is why it is said “brother offers his head for protecting the honour of his brother but never offer a single penny”.

Dushmani/Dusthi:

Enmity and friendship are the other strong traditions in the Pukhtoons social setup. The basic causes of enmity are zar (gold), zan (woman), zamaka (land). Dushmani are sometimes start from a very simple evil or wrong done and spreads from one generation to the other causing fatal destruction of property and lives. The feuds engulf the whole community making the environment very sad.
As the Pukhtoons are very serious in their dushmani similarly their attitude in friendship is very strong. They never hesitate to any sacrifice for the protection and honour of their friends. This is the reason why the great Pukhtoon poet Khushal Khan Khattak says that “I (being representing the Pukhtoons) is more hard than iron and tall up to sky in my determination and enmity but too polite and weak like dirt of the earth in the friendship”.

Nanawati:

The feud or dushmani ends only after one or both opponents ruin or wiped out. Mutual enmity may be terminated when the weaker group offer itself to the enemy and put his fate on the mercy of the enemy. In some of the tribes, women carry the Holy Quran on their heads and offer sheep to their enemy. It is on the disposal of the enemy to forgive or demand money as compensation for blood. Third party mediates in such cases. ‘Nanawati’ is a code which simply means request for forgiving and accepting superiority and will of the stronger opponent.

Swara:

Swara is compensation for defusing the feud by means of getting a girl of the accused family married to the bereaved family. When one of the parties is superior in murder or a party is fed of continuous feud they try to stop it and if other party accepts to marry their girl, it is swara.

Badal:

Badal means ‘revenge’. It is the obligation to take revenge of a wrong-done with him, his family or tribe. The Pukhtoons have no care of law in this connection and nor care any terrible consequence. Their satisfaction desires revenge. Sense of revenge is a fundamental source of continuation of the feud. If destruction is in harmony on both the sides, chances of settlement listen.

Tiga:

Tiga is truce. It is a well-established code of life in tribal areas that a group of elders stop the rivalry and bloodshed. Any party violating truce or tiga is given severe punishment by the elders. It is an impressive way to stop the mutual destruction and spread of feud from generation to generation.

Panah:

It is asylum or to secure protection by a person against the grip of law or strong enemy. It is then the responsibility of the person to provide security and protection even by sacrificing his life. In this case the person providing asylum extends his full assistance and co-operation.

Thapoos:

Thapoos is another commandment of Pukhtoonwali. It is information regarding welfare. People individually and collectively visit the patients to ask and pray for his health. Thapoos is used in another sense that an accused is asked to clarify his position for a wrong-done.

Badraga:

Security of travel is called badraga. It is one of the well famous traditions, especially in tribal areas, that the guests are accompanied while traveling towards their homes. During such travels, it is the responsibility of the host to ensure complete security and it is his honour. Badraga is a social tradition to ensure secure traveling of the guests. Any problem during the travel in the area of the host is then the issue of honour and hosts then never remain silent spectators.

Thoor:

When a person is blamed for a wrong-done, it is ‘Thoor’. It is to dishonour a community member. The blamed person leave no stone unturned to restore his honour and tries his best to erase the baseless blame. It sometimes becomes a source of continuous feud and even reaches its peak in the form of bloodshed.

Sharam:

It is threat to one’s grace and honour. When one is accused of committing an immoral activity, it is Sharam. It, like thoor, is a source of ceaseless dushmani or feud. In such cases Pukhtoons never compromise easily.

Peghor:

Taunt or peghor is to memorize one his wrong-done or weak position of one’s family or family member in the past. It burns the blood or to fan the ember already cooled down. It compels a Pukhtoon to take revenge just to counter “Peghor”. Taunt is to work like petrol on a burning fire. Peghor is generally served to defame one or to break one’s evolution and development which is a source of inconvenience for others.

Hujra:

Hujra is a center of social gatherings and activities in the Pukhtoons society. Male section of the community use to set together in Hujra to discuss daily affairs. It is similar to a common club for men of all category of age and is a guest-house. It is a kind of community hall where functions of condolences and marriages etc are arranged. Hujra is a training institution where the youngsters hear to life experiences of the elders. Every village has a Hujra and it is generally a joint property.

Jirga:

Majority of constituents of Pukhtoonwali are similar to the codes of Islam. The Pukhtoons deals their daily affairs by mutual consultation. Jirga is the council of elders, which makes decisions regarding various social issues and the Pukhtoons have no alternative but to accept the decision. Women are also consulted if necessary. Its decisions are commonly unanimous and are highly respected by the concerned parties. Jirga system is based on democratic norms, everyone is give full opportunity to explain and clarify his position.

Lashkar:

The Pukhtoons are great ’warriors’ and they are fond of arms. In the English language equal terms of the Lashkar is ‘war-party’. It is the collective armed attack on a joint enemy resulting general murder and to set on fires the house or houses.

Ashar:

It is the joint action of the relatives, friends or villagers in the daily activities, particularly in farming. It is the collective assistance to produce ease in the daily activities.


Pukhtoonwali is a complete code, composite of values and virtues adopted by a Pukhtoon making him an ideal social being. Any act or action which is in confrontation with their idealism or which may termed as social immorality in the Pukhtoons society is called “Bay-Pukhtoo” means against the Pukhtoo. Pukhtoonwali is the identity of the Pukhtoons and a Pukhtoon according to Ghani Khan (Famous Pukhtoo poet) Pukhtoon is the most simple complicated simplicity.