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Capital of Afghans in India from the facades of Rohilkhand – Bareilly. by Fahad Hussain

Founded by Mukrand Rai in 1657 & nourished by Afghan warriors Bareilly is a true Afghan city which in true sense was developed by the Rohilla warriors of the Mughal Army consisting of Yousufzai, Barech, Khatakzai. Since my childhood days I have always get fascinated by the stories & the history of these tribes which have contributed in their own respect. Growing as stepping stones walking in the by lanes of my grandmother’s house I always been a witness to the changing archaeology of this city once used to be thriving Rohilla stronghold where there are forts & estates of honoured warriors concreting the bricks of Afghan second home out of Durand wondering why they had made this place to be their second to none native place, so, the answer lies in the geographic location of this city which is been properly residing at the equidistance junction at the cross roads of Agra, Delhi, Lucknow, Nepal & the mountains of Himalaya which gives both the feel of home & the political connectivity with different empires & kingdoms of those times. As I walked through life, I have witnessed the encroachment on the famous real estates of the Rohilla Empire which though was destroyed by the British after the 1857 revolt. Era of Hafiz Rehmat Khan (15 September 1748 – 23 April 1774). The Rohilla Fort (famously called as Qila localy) once a luxury resting place is now wears the worn & torn of the aftermath standing now as the gates with its remaining facades colour in the red brick over looking at the heart of India’s longest market where one can find shops dated back to late 19th & early 20th centuries making jewellery since the Afghan’s time. Afghans has not only developed this city but also contributed to its vibrant & tribal ideological culture mixed of all religions synonymously turning into the city of peace. There are lots of festivities & celebration where hardly people find in any other Indian city though now a day’s getting increasingly popular.

Legacy: One can see the archaeological sites though not protected still fighting for their survival can be reached easily by road. Archaeological sites one can still see in this century are: Jama Masjid – Pilibhit (Rohilkhand Division), Gates & Facades of ruined Rohilla fort – Bareilly, Ramnagar Fort – Aonla, Bareilly, Tomb of Hafiz Rehmat Khan – Badaun (Rohilkhand Division) Tombs built by other Rohilla leaders in Fatehganj , Bareilly, Raza Library – Rampur (Rohilkhand Division), Rampur Fort & Railway station – Rampur (Rohilkhand Division), Bibi Ji ji Masjid – Bareilly, various ruins & damaged estates across Rohilkhand Division, colony of Zakheera where one can still find the old estates of Rohillas & other districts which were earlier was the part of Rohilla Empire (Meerut, Muzaffar Nagar, Bijnor, Shahjahanpur, Kumaon & Garhwal Regions of Uttarakhand state), Durgah of Hafiz Rehmat Khan centre of famous Islamic school of thought “Bareilvi”. One can meet & find pure Afghan people in the city living there for generations now though most of them have now become a mixed Indian due to the inter racial marriages but the feel of Afghan can still be feel & smell in the City with the presence of numerous Afghan tribes with the walls of the beautiful vibrant by lanes of this historic geography spreading the fragrance of its glorious past & telling stories of the martyred empire which once ruled the basin of Ramganga now a dried & filthy drain.

Villain for West & Friend for his own People – Ahmadinejad – President of Iran

The car was not a luxury car but a 34 year old Peugeot 504’en has definitely seen its best days, but nevertheless achieved anything other than list price. Ahmadinejad, who in the West is known for his uncompromising language and his hateful outcomes, primarily against Israel, put the car up for sale 1 January. A site invited potential buyers to place bids, and the Iranian President vowed to use money for housing for the disabled and female parents alone.

According to the state welfare organization that organized the auction bids poured in from many parts of the world, but who eventually got the bid of 25 billion rial is not known.

“My client bought the car from his personal interest in President Ahmadinejad and his energetic fight against the arrogance and Zionism,” said the Iranian lawyer Mahmoud Esari representing the buyer.

The car seems to be relatively rusty, not at all a matter of course for French cars produced in the 1970s and the blue seat covers also testify to the careful use and good maintenance.

Poor People’s Friend

Ahmadinejad does not live any extravagant life and have always liked to portray themselves as poor people’s faithful servant. When he was elected as President in 2005, he had to under Iranian law give up his personal fortune. Besides his white 1977 model Peugeot 504, he listed out the 40-year-old house in a middle class area east of Tehran and the balance in two bank accounts. When he was re-elected in 2009, he promised to make housing, creation of new jobs and economic reforms to their banner issues.

Angelina Jolie & The UN show off

The American film star and UN ambassador Angelina Jolie has spent two days in Afghanistan to meet refugees in war-torn country.

– We must make sure to rebuild the country now. This means that we not only provide shelter, but also ensure that there is water, employment opportunities, schools for the children and medical clinics, “said Jolie in a statement at the end of the stay.

Jolie arrived in Afghanistan on Monday and ended the visit on Wednesday.This is the actor’s second visit to Afghanistan. Though this great actress is also a great social worker but UN must focus on the fast & efficient utilization of funds & proper execution of the projects. People needs the basic not the stars to get plastic smiles as a remedy for their wounds. Though the efforts are app laudable but nothing better has been neither done so far nor achieved.

Genocide or The War on Terror by NATO – Now you decide what it is?

Children between seven and nine years old was killed in a NATO air strike in Afghanistan when they were mistaken for being rebel soldiers.

According to the police chief of Kunar province, a NATO base was targeted with rockets fired on Tuesday by rebels who lived in the mountains nearby. Throughout the day, NATO located where the missiles came from, and responded with air strikes.

Unfortunately the missiles hit children who had climbed up into the mountains to gather firewood, according to the police chief for the province, Khalilullah Ziayee. He said that nine children aged between seven and nine have been killed in the attack.

NATO admitted the attack Wednesday afternoon.

– We are very sorry for this tragedy and apologize to the Afghan government, the Afghan people and, most importantly, family members of those who lost their lives because of our actions, “said NATO Gen. David Petraeus.

– These deaths should never have taken place, and I will personally apologize for this to President Karzai when he comes home from his London trip this week, he added.

It is not the first time that NATO is accused of killing civilians in air strikes. Earlier this week an official Afghan government delegation accused NATO for having killed 65 civilians in operations recently.

Kunar province is a mountainous region on the Pakistani border where turbulence often occurs in conjunction with the Taliban and other militant groups.

2,421 Afghan civilians were killed in 2010, according to the independent organization Human Rights Monitor Afghanistan presented earlier this year.

512 civilians were killed by Allied forces. 63 percent of deaths caused by roadside bombs, assassinations and suicide bombs that the insurgents are behind.

Pashtunwali – Indonesian Version / Pashtunwali – Versi Bahasa Indonesia

Pashtun wali adalah demokratis tidak tertulis, sosio-politik budaya, hukum dan ideologi masyarakat Pashtoon, diwarisi dari nenek moyang mereka dan pembawa ke generasi sekarang sebagai kode hukum dan moral yang menentukan tatanan sosial dan tanggung jawab.

Ini adalah “kode kehormatan” kuno milik Pashtun Afghanistan dan Pakistan, termasuk masyarakat Pashtun di seluruh dunia. Pashtun merangkul sebuah tradisional kuno, spiritual, dan identitas komunal terikat pada satu set kode moral dan aturan-aturan perilaku yang fleksibel dan dinamis, yang berisi prinsip-prinsip modern dan kuno.
Sistem ini telah berhasil semua urusan sosial dan internal masyarakat Pashtoon sebelum dan sesudah Islam. Ini telah menciptakan pemerintah daerah kecil dan besar di Tengah dan Asia Selatan dan secara sosial dilakukan oleh mayoritas.

Pashtun wali mempromosikan diri, kemerdekaan, keadilan, keramahan, cinta, pengampunan, dendam dan toleransi terhadap semua, terutama untuk orang asing dan tamu. Semua kode etik sangat membantu dalam mempertahankan cek sosial dan moral dan saldo dalam masyarakat Pashtun. Hal ini dianggap sebagai tanggung jawab pribadi dari setiap Pashtun untuk menemukan dan menemukan kembali esensi wali Pashtun dan makna.

Untuk 8 berabad-abad ‘membentuk nasionalisme Pashtoon pemerintah pusat politik untuk pertama kalinya pada abad 12 dan kemudian mendirikan sebuah pemerintahan terpusat yang kuat pada pertengahan abad 18.
Semua kelompok kecil dan besar suku dan etnis berpartisipasi dalam reformasi dan perbaikan administrasi pemerintah dan dalam berbagai aspek ekonomi, sosial dan budaya. Dengan memperkuat hubungan di antara kelompok etnis dalam urusan sosio-ekonomi, Pashtoon nasionalisme berubah menjadi nasionalisme Afghanistan.
Pashtun wali adalah batu fondasi pertama, nasionalisme Pashtoon adalah kedua dan nasionalisme afghan adalah fase ketiga dan evolusi struktur politik.

Kode ini;

* Iman – percaya pada Allah (dikenal sebagai “Allah”) Gagasan mempercayai pencipta satu.
* Baik Pikiran, Good Words, Good Deeds – Sebuah Pashtun harus selalu berusaha bagi berpikir pikiran yang baik, mengucapkan kata-kata yang baik dan melakukan perbuatan baik.
* Perilaku – Pashtun harus bersikap hormat terhadap semua ciptaan termasuk manusia, hewan dan lingkungan sekitar mereka. Pencemaran lingkungan dan / atau perusakan adalah terhadap wali Pashtun.
* Persatuan – di atas bahasa mereka berbicara, di atas darah mereka terus, di atas jumlah uang yang mereka buat, wali menyatukan Pashtun Pashtun sebagai salah satu orang di seluruh dunia. Dimana ada persatuan benar, setiap upaya untuk menceraiberaikan mereka hanya akan berfungsi untuk memperkuat kesatuan mereka miliki. Apa yang terjadi pada satu – terjadi pada semua.
* Kesetaraan – Setiap orang adalah sama. Setiap orang menginginkan mengatakan di masa depan dan ia akan memperjuangkan hak untuk memiliki pendapatnya didengar. Semua orang itu harus berurusan dengan satu sama lain, dengan kesopanan yang tepat atau menghargai dan tidak ada yang dapat memaksakan kehendak mereka pada yang lain.
* Restoran dan tempat kudus – Menjadi ramah pada semua orang, dan khusus untuk tamu, bahkan yang paling bermusuhan musuh mungkin (jika meminta) diberikan perlindungan, suaka atau perlindungan serta makanan dan bantuan lainnya.
* Keadilan dan pengampunan – Jika salah satu kesalahan sengaja lain, korban mempunyai hak, bahkan kewajiban, untuk membalaskan ketidakadilan ini dalam proporsi yang sama. Jika seseorang telah dengan sengaja bersalah padamu, dan kamu tidak mencari keadilan juga tidak pelaku kesalahan meminta Anda untuk diri maaf padanya, kemudian hutang, yang berhutang kepada Anda oleh dia, yang hanya dapat dipenuhi sekali keadilan (melalui tindakan balas dendam atau keputusan dewan Jirga) telah disediakan untuk balasan kesalahan yang dilakukan.
* Persaudaraan dan kepercayaan – keyakinan bahwa sesama saudara atau saudari Pashtun harus dipercaya dan dibantu untuk sejauh mungkin.
* Kehormatan – Pashtun harus menjaga independensi mereka dan martabat manusia. Kehormatan telah sangat penting dalam masyarakat Pashtun dan sangat penting untuk menjaga kehormatan seseorang atau kebanggaan.
menghormati Diri * – Individu harus menghormati diri sendiri dan orang lain agar dapat melakukannya, terutama yang mereka tidak tahu. Menghormati dimulai di rumah, di antara anggota keluarga dan kerabat.
* Kasih sayang dan kerjasama – Masyarakat miskin, yang lemah, dan yang ditantang harus didukung. Inklusi harus lebih suka pengecualian. Untuk mempertahankan terhadap kelompok tirani, fasisme dan terlalu bersemangat dan bekerja cerdas pertama dan kemudian keras.
* Keluarga – Keluarga harus dimuliakan di bawah keyakinan suci tanggung jawab dan kewajiban dengan menghormati istri, anak perempuan, orang tua, orang tua, anak, dan suami.
* Kami adalah satu keluarga – Fellow Pashtun harus dipelihara. Mungkin ada ratusan suku, tetapi mereka memiliki satu takdir dalam persatuan dengan satu sama lain.
* Pengetahuan – Pashtun mencari pengetahuan obyektif dalam hidup, seni, ilmu pengetahuan, dan budaya, yang dianggap buah-buahan diberikan oleh Tuhan.
* Sejarah Pashtun – nilai Great ditempatkan dalam tragedi sejarah Pashtun, dan kemenangan. Ini mengajarkan Pashtun “untuk menjaga pikiran terbuka, untuk melanjutkan pencarian kebenaran, banyak yang telah lenyap dalam sejarah itu sendiri”.
* Fight jahat – Evil adalah perang konstan dengan baik. Kejahatan harus diperjuangkan dan baik harus menang atas kejahatan. Ini adalah tugas Pashtun untuk melawan kejahatan ketika dia berhadapan dengan itu.
* Kejujuran dan Janji – A Pashtun dikenal untuk menjaga janji mereka dan bersikap jujur pada semua situasi dan waktu. Sebuah Pashtun sejati tidak akan pernah melanggar janji mereka.
* Restoran-Pashtun memperlakukan semua tamu dan orang yang masuk rumah mereka dengan hormat dan selalu pergi dengan satu ucapan.

Pashtunwali – Turkish Version / Peştun Wali – Türkçe Versiyon

Peştun Wali yazılı olmayan bir demokratik, sosyo-politik kültür, hukuk ve Peştun toplumun ideoloji, toplumsal düzen ve sorumluluklarını belirleyen bir yasal ve ahlaki olarak bugünkü nesle kendi ataları ve taşıyıcı miras alınır.

Bu dünyada Peştun topluluklar da dahil olmak üzere, Afganistan ve Pakistan Peştunlar ait eski bir “onur kod” dir. Peştunlar ve eski bir geleneksel, ruhsal kucaklama toplumsal kimlik, modern ve antik ilkeleri içeren, esnek ve dinamik bir ahlaki kodlar ve davranış kurallarının bir dizi bağladılar.
Bu sistemin öncesi ve İslam sonrası Peştun toplumun tüm sosyal ve içişleri başardı. O Orta ve Güney Asya’da küçük ve büyük yerel yönetimlerin yarattığı bu sosyal çoğunluğu tarafından uygulanmaktadır.

Peştun Wali yabancılarla ve konuklar, özellikle öz saygı, bağımsızlık, adalet, konukseverlik, sevgi, affedicilik, intikam ve hoşgörü tüm yönünde teşvik etmektedir. Davranış Tüm bu kodları Peştun toplum içinde sosyal ve ahlaki kontrol ve dengelerin devamlılığında faydalıdır. Onu keşfetmek için her Peştun kişisel bir sorumluluk olarak kabul edilir ve yeniden Peştun Wali özünü ve anlamını keşfetmek.

8 Yüzyıllar boyunca ‘Peştun milliyetçilik ve 12. yüzyılda ilk kez bir siyasi merkezi hükümeti kurdu sonra Orta 18. yüzyılda güçlü bir merkezi hükümet kurdu.
Tüm küçük ve büyük aşiretler ve etnik gruplar reform ve iyileştirme devlet idaresi ve çeşitli ekonomik, sosyal ve kültürel yönlerini katıldı. sosyo-ekonomik konularda bu etnik gruplar arasındaki ilişkilerin güçlendirilmesi ile Peştun milliyetçiliğinin Afgan milliyetçiliğe dönüştü.
Peştun Wali ilk temel taşı olduğunu, Peştun milliyetçiliği ve ikinci Afgan milliyetçiliği siyasal yapısının üçüncü ve evrimsel aşamasıdır.

Kodları;

* Faith – God (“Allah” olarak da bilinir) bir yaratıcısı güvenen kavramı güven.
* İyi Düşünce, İyi Kelimeler, İyi Deeds – A Peştun gerekir her zaman, iyi düşüncelerle güzel sözler, konuşma ve iyi işler yapmaya yönelik çalışıyoruz.
* Davranış – Paştunlar insanlar, hayvanlar ve çevrelerindeki çevre dahil, tüm eserleri karşı saygılı davranmak zorundadır. Çevre Kirliliği ve / veya imha Peştun Wali aykırıdır.
* Unity – onlar yaptıkları para miktarı üstünde tutmaya kan, Peştun Wali dünya çapında bir kişi olarak Peştunlar birleştiren yukarıda, konuştuğu diller üzerinde. Gerçek birlik, onları sadece sahip oldukları birlik güçlendirmeye hizmet edecek ayrılmak için her türlü çabayı olduğu yerde. Ne biri olur – bütün olur.
* Eşitlik – Her insan eşittir. Her insan bir geleceği söz ve onun görüşlerini duymuş onun hakkı için mücadele edecek istiyor. Tüm insanlar bu nedenle uygun kibarlık veya saygı ve başka kendi isteklerini empoze olabilir kimse ile, birbirleri ile uğraşmak zorunda.
* Konaklama ve kutsal – Varlık herkese ve özellikle misafirlere misafirperver, hatta en düşmanlarının düşmanca kutsal, iltica veya koruma yanı sıra gıda ve diğer yardım sağlanacaktır (talep halinde) olabilir.
* Adalet ve af – kimse kasten başka yanlışlar varsa, kurban eşit oranda bu adaletsizlik intikamını almak için doğru, hatta bir zorunluluk vardır. kimse kasten size haksızlık varsa, ve ne de adalet talep etmedi günahkâr onun tarafından size borçlu olduğunu onun af, sonra borç için sordun / onu, sadece bir hareket yoluyla (bir zamanlar adalet yerine getirilebilir intikam ya da Jirga meclisinin kararı) yapılan yanlış karşılık sağlanmıştır.
* Kardeşlik ve güven – diğer Peştun kardeşler güvenilir olması gerektiğini ve büyük ölçüde mümkün destekli inanç.
* Onur – Peştunlar bağımsızlık ve insan onurunu korumak zorundadır. Onur birinin şeref ve gururunu korumak Peştun toplumun ve onun çok önemli büyük önem taşımaktadır.
* Öz saygı – Bireysel sipariş özellikle de bilmiyorum, bunu yapabilmek için de kendisine ve başkalarına saygılı olmalıdır. Saygı aile üyeleri ve akrabalar arasında, evde başlar.
* Şefkat ve işbirliği – fakir, zayıf, ve meydan desteklenmesi gerekir. Dahil dışlanmaya tercih edilmelidir. ve zulüm, faşizm ve çok istekli gruplara karşı savunmak çalışmak için akıllı ve daha sonra ilk sabit.
* Aile – Aile eşleri, kızları, yaşlıların, anne, oğulları ve kocaları için saygı ile sorumluluk ve görev kutsal bir mahkumiyet altında övmek gerekir.
Adam Peştun için dikkat edilmesi gereken – * Biz bir aileyiz. kabileleri yüzlerce olabilir, ancak birbirleriyle birlik bir kaderi var.
* Bilgi – Peştunlar Tanrı tarafından verilen meyve kabul edilen hayat, sanat, bilim, kültür ve objektif bilgi isteyin.
* Peştun geçmişi – Büyük değer Peştun tarih, trajediler ve zaferlerden yerleştirilir. O “çok hangi tarihin kendisi altında yok oldu, gerçeği arama devam etmek, zihin açık tutmak için” Peştunlar öğretir.
* Kötü Fight – Evil iyi ile sürekli savaş yer almaktadır. Kötü mücadele edilmeli ve iyi kötü üzerinde hakim olmalıdır. O / o ile yüz yüze geldiğinde kötü mücadele için bir Peştunlar görevidir.
* Dürüstlük ve Promise – Bir Peştun, sözlerini tutmak ve her durumda ve zaman dürüst olduğu için bilinir. Gerçek bir Peştun olan sözlerinin sonu asla.
* Konaklama-Peştunlar tüm misafirler ve büyük bir saygı ile evlerine girmek her zaman söyleyerek tek gitmek davranmak.

Pashtunwali – Russian Version / Пуштунвали – русская версия

Пуштунских Вали является неписаным демократических, социально-политической культуры, права и идеологии общества пуштунов, унаследовали от своих предков и несущая на нынешнее поколение, как правовой и моральный кодекс, который определяет общественный порядок и ответственность.

Это древний “кодекс чести”, который принадлежит пуштунов Афганистана и Пакистана, в том числе пуштунских общин по всему миру. Пуштунов объятия древних традиционных, духовных и общинной идентичности связана с множеством моральных кодексов и правил поведения, который является гибким и динамичным, содержащие современные и древние принципы.
Эта система управляется всех социальных и внутренних дел общества пуштунов до и после ислама. Он создал малых и больших местных органов власти в Центральной и Южной Азии, и это социально практикуется большинством.

Пуштунских Вали способствует самоуважению, независимости, справедливости, гостеприимство, любовь, прощение, месть и терпимости по отношению ко всем, особенно с незнакомыми людьми и гостей. Все эти кодексы поведения являются полезными в поддержании социальных и моральных сдержек и противовесов в обществе пуштунов. Считается, личной ответственности каждого пуштунского, чтобы обнаружить и заново открыть для себя пуштунских Вали сущность и значение.

За 8 веков “национализм пуштунов формируется политическая центрального правительства в первый раз в 12 веке, а затем создали сильное централизованное правительство в середине 18 века.
Все малые и большие племена и этнические группы приняли участие в реформе и совершенствованию государственного управления и в различных экономических, социальных и культурных аспектов. С укрепление отношений между этими этническими группами в социально-экономические вопросы, пуштунов национализм был преобразован в афганской национализма.
Пуштунских вали это первый камень фундамента, пуштунов национализм второй и афганского национализма является третьей и эволюционные фазы политической структуры.

Коды;

* Вера – вера в Бога (известный как “Аллах”) понятие доверия в Единого Творца.
* Хорошие мысли, хорошие слова, добрые дела – пуштунские всегда должны стремиться к мышления хорошие мысли, говорить хорошие слова и делать добрые дела.
* Поведение – пуштуны должны вести себя уважительно по отношению ко всем творениям, включая людей, животных и окружающей среды вокруг них. Загрязнение окружающей среды и / или его уничтожения против Вали пуштунов.
* Единства – над языках они говорят, выше крови они держат, выше сумму денег, которую они делают, пуштунских Вали объединяет пуштунов, как один народ во всем мире. Там, где есть подлинное единство, все усилия, чтобы разъединить их будет только способствовать укреплению единства у них есть. Что происходит с одним – случается со всеми.
* Равенство – Каждый человек равны. Каждый человек хочет сказать в своем будущем, и он будет бороться за право, чтобы его мнение было услышано. Все люди должны поэтому иметь дело друг с другом, с надлежащим вежливость и уважение, и никто не может навязывать свою волю другому.
* Гостеприимство и святилище – Быть гостеприимным для всех, и специально для гостей, даже самых враждебных врагов может (если просили) предоставляется убежище, убежище или защиту, а также продовольствия и другой помощи.
* Юстиции и прощение – Если намеренно обиды другого, потерпевший имеет право, даже обязанность, чтобы отомстить за эту несправедливость в равной пропорции. Если намеренно обидел тебя, и ты не искал справедливости и не правонарушителя просим вас за его / ее о прощении, то долг, это объясняется вам его / ее, которые могут быть выполнены только один раз правосудия (через акт мести или решение Совета джирги) была предоставлена компенсация неправильно сделали.
* Братства и доверия – вера в то, что братьям пуштунских, или сестер, должно быть надежным и содействие в максимально возможной степени.
* Честь – пуштуны должны сохранять свою независимость и человеческое достоинство. Честь имеет большое значение в пуштунского общества и его очень важно сохранить свою честь и гордость.
* Самоуважение – Люди должны уважать себя и других, чтобы быть в состоянии сделать это, особенно тех, кого они не знают. Уважение начинается дома, между членами семьи и родственниками.
* Доброта и сотрудничества – бедных, слабых, и оспаривается должны быть поддержаны. Включение должно быть предпочтительным для изоляции. Чтобы защититься от тирании, фашизма и переусердствовать групп и работать умные, а затем тяжело.
* Семья – семье должен быть прославлен в священных убеждение ответственность и обязанность по отношению к женам, дочерям, старейшины, родители, сыновья и мужья.
* Мы одна семья – сотрудник пуштунских нужно беречь. Там могут быть сотни племен, но они имеют одну судьбу в союзе друг с другом.
* Знание – пуштуны искать объективные знания в жизни, искусства, науки и культуры, которые считаются плоды, предоставленных Богом.
* Пуштунских истории – Великая значение помещается в пуштунских истории, трагедий и побед. Она учит пуштунов “держать ум открытым, чтобы продолжить поиск истины, большая часть которых исчезла под самой истории”.
* Бороться со злом – зло на постоянной войны с хорошим. Зло должно быть сражались и хорошо должны превалировать над злом. Это обязанность пуштунов, чтобы бороться со злом, когда он / она встречается лицом к лицу с ним.
* Честность и Promise – пуштунские известен выполняют своих обещаний и быть честными в любой ситуации и времени. Истинной пуштунских не нарушу свое обещание.
* Гостеприимство-пуштунов относиться ко всем гостям и люди, которые входят свои дома с большим уважением и всегда идут одним говорю.

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