The Rawshani movement is the first well-documented example of supra-tribal unification and subsequent successful integration of the movement’s leaders into the alien state structures. But by no means is it an isolated phenomenon in Pashtun history. Similar pattern of religion-motivated supra-tribal unification, which should be considered as a product of historical relationships of power, remerged inter alia during more recent crises in the Afghan history. Due to the volatile nature of the Afghan state fluctuating between tribalism and ethnic pluralistic participation, military and Islamic dimensions have always been of paramount importance for state-community relations where religion, tribalism and ethnicity were often the means of state’s control of social resistance and its vehicles. In the time of crises, religion-inspired militia-type independent military formations were able to challenge the might of the state and occasionally even initiate the incipient state formation opposed to the communal institutions and those of the old regime. When this community-based military activity went beyond the scope of traditional annual cycle of violence it often acquired a supra-tribal or ethnic and regional dimension, which was legitimised by the Islamic ideology and institutions.

This article offers some directions towards making a calibration tool or even identifying a pattern that may be used as an epistemological paradigm that may provide a sense of orientation and bearing in the intricacies of a complex historical interaction between Pashtun Islam, tribes and state.

Rawshani 运动是第一个有据可查的超部落统一实例，随后该运动的领导人成功地融入了异族国家结构。但这绝不是普什图历史上的孤立现象。宗教驱动的超部落统一的类似模式，应被视为历史权力关系的产物，除其他外重新合并在阿富汗历史上最近的危机中。由于阿富汗国家在部落主义和种族多元化参与之间波动，军事和伊斯兰维度一直对国家-社区关系至关重要，在这种关系中，宗教、部落主义和种族往往是国家控制社会抵抗及其抵抗的手段。车辆。在危机时期，受宗教启发的民兵式独立军事组织能够挑战国家的力量，有时甚至发起反对公社制度和旧政权的初期国家组织。当这种以社区为基础的军事活动超出了传统的年度暴力周期的范围时，它往往具有超部落或族裔和区域的层面，

本文为制作校准工具甚至确定可用作认识论范式的模式提供了一些方向，该模式可以为普什图伊斯兰教、部落和国家之间复杂的历史互动提供方向感和方位感。