Pashtunwali dates back to the pre-Islamic era in history and is a code that Pashtuns follow regardless of any difference in geographical location. The social code produces loyal and devoted people and develops high-class male role models, which they believe to be far superior to those in Western culture (Dyk 2011). The foundation of Pashtunwali is based on justice, self-respect, hospitality, forgiveness, love, tolerance, loyalty, equality and independence. Of all the traits listed, none is more important to Pashtuns than honor (izzat). Honor is what makes a person a Pashtun and part of his community; however, if he loses his honor, he is given no rights, protection, or support from the community. Due to the repressive nature of Islamic radicalism, many Westerners would be shocked to discover that there exists a culture that is strictly independent and values ​​individual freedom. This is due to the fact that the Islamic religion has dominated much of Afghan culture for centuries. Surprisingly, the Islamic identity of the Pashtuns is only a thousand years old. This could explain how religion has corrupted the Pashtunwali, as it is said to be five thousand years old. Pashtunwali provided guidelines that helped create a peaceful and hospitable Afghanistan. An example of this hospitality is seen through accounts of welcoming Jews and Christians. This is true of Pashtun ethics when they recognize both of these religions as part of the "book". The new image of the Pashtuns contrasts these characteristics due to the fascism of the perverse Deobandi-Wahhabi Islam of the Taliban. This form of Islam had been exported from Pakistan and was vaguely known in Afghanistan. After the Soviet invasion in 1979, the Pashtun code… middle of paper… and all subsequent tribes are interconnected and reinforce the ancient rites of “honor” as mentioned above (Ali 2013). The Taliban take their point of view from the Quran and use it to become dictators and promote war with these tribal notions, which dilute the purpose, meaning and nature of their sacred scriptures (Gardez & Peshawar 2006). We therefore clearly see some main aspects of the Quran slanting the main doctrines of Islamic protocol in the most conservative direction. One might compare these differences and the subsequent impact on the Roman Catholic church as Luther and other Protestants revised and tilted conservative doctrines which again, as we see in the changes for better and for worse, depending on one's status and cultural, political background and economical. The impact of this split caused enormous conflict and a revision of dogmas, as happened in the Islamic transformation.