SINDHI CAST "JAT".......BELONGS TO HAZRAT NOOH
(A-HISTORICAL PERSPECTIVE)
by Khalil Chandio
by Khalil Chandio
on Tuesday, March 13, 2012
at 5:09am ·
Jats and Meds have been the oldest occupants of Sind. The first Persian account of the 11th century Mujmat ut-Tawarikh) says, originally an ancient work in Sanskrit, mentions Jats and Meds as the ancient tribe of Sind and calls them the descendants of Ham, the son of Hazrat Noah. The Ghaznavid poet, Farrukhi calls the Jats (Zatt in Arabic) as the Indian race. These Arabic/Persian accounts find support from the early fifth century inscription which documented the the Indianized names of the Jat rulers, such as Raja Jit-Jit Salindra-Devangi-Sumbooka-Degali-Vira Narindra- Vira Chandra and Sali Chandra. Furthermore, the Mujmat ut-Tawarikh also mentions the Indianized name of one of their chiefs of the Jats in remote ancient time as Judrat. These textual references further strengthened the view of O'Brien, who opines that the names and traditions of certain Jat tribes seem to connect them more closely with Hindustan.
However, Jats appear to be the original race of Sind valley, stretching from the mouth of Indus to as far as the valley of Peshawar. Traditionally Jats of Sind consider their origin from the far northwest and claimed ancient Garh Gajni (modern Rawalpindi) as their original abode. Persian chronicler Firishta strengthened this view and informs us that Jats were originally living near the river of the Koh-i-Jud (Salt Range) in northwest Punjab. The Jats then occupied the Indus valley and settled themselves on both the banks of the Indus River. By the fourth century region of Multan was under their control. Then they rose to the sovereign power and their ruler Jit Salindra, who promoted the renown of his race, started the Jat colonisation in Punjab and fortified the town Salpur/Sorpur, near Multan. In the seventh century the Chinese traveler Hieun Tsang witnessed their settlement along the flat marshy lowlands which streches to some thousand . Ibn Hauqual mentions the area of their abode in between Mansura and Makran. By the end of seventh century, Jats were thickly populated in Deybal region. In the early eighth century, when the Arab commander Muhammad bin Qasim came to Sind, the Jats were living along both sides of the river Indus. Their main population was settled in the lower Sind, especially in the region of Brahmanabad (Mansura); Lohana (round the Brahmanabad) with their two territories Lakha, to the west of Lohana and Samma, to the south of Lohana; Nerun (modern Hyderabad); Dahlilah; Roar and Deybal. In the further east, their abode also extended in between Deybal, Kacheha (Qassa) and Kathiawar in Gujarat. In upper Sind they were settled in Siwistan (Schwan) and Alor/Aror region.
Before the invasion of sultan Mahmud (1027), they had firmly established in the region of Multan and Bhatiya on the banks of Indus River. Alberuni mentions the Mau as the abode of Jats in Punjab, situated in between the river Chenab and Beas. By the 7th century, the whole of Indus basin was populated by a large population of Jats. The Chinese traveler Hieun Tsang refers that 'there are several hundreds of thousands families settled in Sind. Obviously these unnamed people were the Jats. The Chachnama stratified these large population of Jats, as 'the western Jats' (Jatan-i-gharbi) and 'the eastern Jats (Jatan-i-Sharqi), living on the eastern and western side of the Indus River. The chronicler s further classified them as 'The Jats living on the banks of the rivers (Lab-i-daryayi) and the Jats living in plain,desert (Jatan-i-dashti); and 'the rustic Jats' (rusta'i Jat) living in villages. Professionally, they were classified on the basis of their habitats, as boatmen and maker of boats, those who were living in the riverside. However Jats of country side were involved in making of swords; as the region of Deybal was famous for the manufacture of swords, and the Jats were variously called as teghzan (holder of the swords). The rustic people were appointed by the Chach and the Arab commanders as spies (Jasus) and the caravan guide (rahbar). They used to guide the caravans on their way both during day time and at night.
In political heirarchy, the early fifth century inscription refers to them as a ruler of Punjab, part of Rajasthan and Malwa. It further highlights their sovereign position with high sounded epithet as Sal, Vira, and Narpati (the Lord). In the military hierarchy, the Chachnama placed them high on the covetous post of Rana. During the war they were brought against enemy as soldiers. In Dahir's army all the Jats living in the east of Indus River stood marshalled in the rear against the Arab commander Muhammad Bin Qasim. They were also involved in palace management, thus Chach appointed them as his bodyguard (pasdar).
The legendry reference about the Jats and Meds in Majmal-ut-Tawarikh, the first Persian account of the 11th century (1026), involving the mythological figures can not be regarded as a historical fact but would imply that the people designated as Jats were present in Sind at the time of war of Mahabharata.
Thakur Deshraj mentions about the Buddhist Mauryan Jats rulers’ Rai Dynasty. He says that Rai was their title and their capital was at Aror which used to lie on the banks of the Indus River. Rai Meharsan II had a war with Badshah Nimroz of Iran in which he was killed. After him Rai Sahasi II became the king. When Rai Sahasi II fell ill, he called his minister to see the letters. The minister sent his munshii Chach for this purpose. The wisdom of Chach influenced the king and he appointed Chach to look after the palace. This way he got free entry into the palace. Chach developed relations with the queen Suhanadi. Chach conspired with the Rani Suhanadi and killed Raja Sahsi Rai II and married with the queen and became ruler of Sindh starting a line of Brahmin ruler ship.
Chachnama gives us comparative detailed information about the Jats of lower Sind (especially of Brahmanabad) in relation to Rai Chach and Muhamad bin Qasim. It says that after the subjugation of the fort of Brahmanabad Rai Chach humiliated the Jats and the Lohanas and punished their chiefs. He imposed stern and disgraceful regulations on them.
Chachnama does not specify the causes of this unusual treatment but it is not difficult to surmise them. Resentful of loss of their state, external interference, and sensitive to autocracy the self-governing Jats have, from earliest times, mostly showed an instinctive attachment to democratic ways. They were indifferent to the rigidity and exclusiveness in socio-religious structure and generally had a natural apathy to the monarchial form of the government, facts which gradually came to the forefront in the Hindu society under the hegemony of the Gupta Kings and thereafter. In such a state of affairs, Chach, a high caste Brahman might have harboured a feeling of abhorrence for the defiant unorthodox Jats.
We have a positive knowledge about the prevalence of Buddhism at that period in the Indus Valley, [M.Habib, “The Arab Conquest of Sind”, Islamic Culture Jan,1929], in which the Jats formed the bulk of the population. Hence it is not unlikely, that the Jats had definite leanings towards Buddhism, which was more agreeable to their ways and practices, which are reflected in the book by by Dr. Dharma Kirti, a modern Buddhist.
It is also likely that the years long stubborn resistance by Jats and others to Chach during the latter’s siege of Brahmanabad provided him the immediate provocation for adopting the repressive measures.
Chachnama refers to the Jats again at the time of Muhammad bin Qasim’s invasion of Sind. Following a query from the conqueror about the position of the Jats under Chach and Dahir, Sisakar, the minister of the fallen King, apprised him of the restrictions imposed upon them. The minister added that it was incumbent upon them to supply escorts and conduct parties and serve as guides. If any injury befell a person on the road they had to answer for it. The minister went on that these people have the disposition of savages and always rebelled against their sovereign....Having heard this, Qasim retained the same regulations against the Jats of the eastern areas but not against those of western, who probably as mercenaries, had joined the invader against the oppressive Dahir.
Kamil-ut-Tawarikh notices the Jats seizing upon the roads of Hajar and plundering the corn of Kaskar. They had planted posts in all directions towards the desert. At the orders of the reigning Khalifa, Alif bin Isa marched against them (219 A.H. – 834 AD). He was busy suppressing their chief Muhammad bin Usman for seven months. After killing many of the Jats, Ajif is said to have carried twenty seven thousand of them (including women and children) to Baghdad.
Fatuh-ul-Buldan alludes to the Jats having sway over the territory of Kikan. Amran, the governor of [[Sind], (sometimes after 221 A.H. – 836 AD) attacked and subjugated them.
Tabkai-i-Akbari writes that Mahmud of Ghazni undertook his seventeenth expedition in 417 A.H. against the Jats (of the region of the Jud hills) who had molested his army on its return from Somnath. Mahmud is said to have organized a fleet of 1400 boats, while Jats could gather 4000 boats (or 8000 according to some). A naval fight ensued between the two at Multan, in which the Jats were drowned. The rest were slain.
Tarikh-us-Subuktigin describes that two or three thousand mounted Jats attacked the Ghazanvide commander Tilak (425 A.H. – 1034 AD) “chiefly for the purpose of seizing his property and money”, when he was perusing the rebel, Ahmad Nialtigin in the lower Punjab. They carried away his son and subsequently killed Ahmad also. The Jats returned his son and the head of the deceased only after getting a portion of the promised reward.
Taj-ul-Maasir refers to the rising of the Jats of Haryana (588 A.H. 1192 AD) under their leader Jatwan, following the defeat of Prithvi Raj Chauhan. Jatwan besieged the Muslim garrison at Hansi. Hearing about it, Qutb-ud-Din hurriedly moved against the Jats. Jatwan raised the siege to confront Qutb-ud-Din, but was beaten after a sanguinary fight. We are told that in samvat 1252 (1195 AD) a meeting of Sarva Khap Panchayat (Federal clan council of the Jats and other kindred people of Upper Doab, Haryana and neighbourng areas) was held in a forest between the villages of Bhoju and Banera under the chairmanship of Rao Vijay Rao of the village, Sisauli. This meeting decided among others to raise a big militia “to defend the Sarva Khap area against a suspected attack by Muhammad Ghori and to protect the area from loot and plunder.
The Jats rose again when Timur invaded India. Malfuzat-i-Timuri testifies to his satisfaction over killing 2000 Jats of village Tohna near Sarsuti. He found them “demon like”, “robust”, “marauding” and “as numerous as ants, and locusts”. We learn that in order to hold deliberations over the problem of his invasion, a Sarva Khap Panchayat meeting was held in samvat 1455 (1338 AD) in forest of Chugama under the president ship of Dev Pal Rana. It passed the resolutions that they should “vacate the villages, sending the children and women to the forests and that the able-bodied persons should take up arms and destroy the army of Timur. The Panchayat militia harassed the forces of Timur, while they were advancing from Meerut towards Haridwar. In the process the former lost 6000 men.
Another invader Babar found the Jats inhabiting a tract between Mil-ab and Bhera mountains. He remarks:
“If one goes into Hindustan the Jats and Gujars always pour down in countlesss hordes from hill and plain for loot in bullock and buffalo…When we reached Sialkot, they fell in tumult on poor and needy folks who were coming out of the town to our camp, and stripped them bare. I had the silly thieves sought for, and ordered two or three of them cur to pieces”.
It is said that in response of Rana Sanga’s call a Jat militia of 5000 from the upper Doab and another from the Brij participated in the battle of Sikari against Babar.
Tarikh-i-Sher Shahi speaks of one redoubted Jat chief named Fateh Khan who ravaged the country of Lakhi Jungle and the road from Lahoreto Panipat. Haibat Khan, the governor of the Punjab, crushed Fateh Khan and his associates.
The Jats late opposed, to their worth, Nadir shah (at Karnal) and Ahmad Shah Abdali (at Manupur). These examples suffice to show their tendency of opposing the foreign invaders. K.R.Kanungo rightly remarks:
"They (the Jats) have shown in all times – whether against Sultan Mahmud of Ghazni, or against Nadir Shah and Ahmad Shah Abdali – the same propensity to fall upon the rear of a retreating army undeterred by the heaviest odds, or the terror-inspiring fame of great conquerors. When encountered they showed the same obstinate and steady courage unmindful of the carnage on the field or of the miseries that were in store for them after defeat".
The traditional accounts of the Jats record that on many occasions the Sarva Khap Panchayat of the Jats and others met to express its deep resentment against the administrative oppression, unjust restrictions and humiliating exactions on ground of religious discrimination. In some cases they reportedly resolved to oppose the Muslim administration in case the oppressive measures were not withdrawn. [ Kanha Ram (Hindi Ms.), 6,8-9,12,14].
Jats and Meds have been the oldest occupants of Sind. The first Persian account of the 11th century Mujmat ut-Tawarikh) says, originally an ancient work in Sanskrit, mentions Jats and Meds as the ancient tribe of Sind and calls them the descendants of Ham, the son of Hazrat Noah. The Ghaznavid poet, Farrukhi calls the Jats (Zatt in Arabic) as the Indian race. These Arabic/
However, Jats appear to be the original race of Sind valley, stretching from the mouth of Indus to as far as the valley of Peshawar. Traditionally Jats of Sind consider their origin from the far northwest and claimed ancient Garh Gajni (modern Rawalpindi) as their original abode. Persian chronicler Firishta strengthened this view and informs us that Jats were originally living near the river of the Koh-i-Jud (Salt Range) in northwest Punjab. The Jats then occupied the Indus valley and settled themselves on both the banks of the Indus River. By the fourth century region of Multan was under their control. Then they rose to the sovereign power and their ruler Jit Salindra, who promoted the renown of his race, started the Jat colonisation in Punjab and fortified the town Salpur/Sorpur, near Multan. In the seventh century the Chinese traveler Hieun Tsang witnessed their settlement along the flat marshy lowlands which streches to some thousand . Ibn Hauqual mentions the area of their abode in between Mansura and Makran. By the end of seventh century, Jats were thickly populated in Deybal region. In the early eighth century, when the Arab commander Muhammad bin Qasim came to Sind, the Jats were living along both sides of the river Indus. Their main population was settled in the lower Sind, especially in the region of Brahmanabad (Mansura); Lohana (round the Brahmanabad) with their two territories Lakha, to the west of Lohana and Samma, to the south of Lohana; Nerun (modern Hyderabad); Dahlilah; Roar and Deybal. In the further east, their abode also extended in between Deybal, Kacheha (Qassa) and Kathiawar in Gujarat. In upper Sind they were settled in Siwistan (Schwan) and Alor/Aror region.
Before the invasion of sultan Mahmud (1027), they had firmly established in the region of Multan and Bhatiya on the banks of Indus River. Alberuni mentions the Mau as the abode of Jats in Punjab, situated in between the river Chenab and Beas. By the 7th century, the whole of Indus basin was populated by a large population of Jats. The Chinese traveler Hieun Tsang refers that 'there are several hundreds of thousands families settled in Sind. Obviously these unnamed people were the Jats. The Chachnama stratified these large population of Jats, as 'the western Jats' (Jatan-i-gharbi) and 'the eastern Jats (Jatan-i-Sharqi), living on the eastern and western side of the Indus River. The chronicler s further classified them as 'The Jats living on the banks of the rivers (Lab-i-daryayi) and the Jats living in plain,desert (Jatan-i-dashti); and 'the rustic Jats' (rusta'i Jat) living in villages. Professionally, they were classified on the basis of their habitats, as boatmen and maker of boats, those who were living in the riverside. However Jats of country side were involved in making of swords; as the region of Deybal was famous for the manufacture of swords, and the Jats were variously called as teghzan (holder of the swords). The rustic people were appointed by the Chach and the Arab commanders as spies (Jasus) and the caravan guide (rahbar). They used to guide the caravans on their way both during day time and at night.
In political heirarchy, the early fifth century inscription refers to them as a ruler of Punjab, part of Rajasthan and Malwa. It further highlights their sovereign position with high sounded epithet as Sal, Vira, and Narpati (the Lord). In the military hierarchy, the Chachnama placed them high on the covetous post of Rana. During the war they were brought against enemy as soldiers. In Dahir's army all the Jats living in the east of Indus River stood marshalled in the rear against the Arab commander Muhammad Bin Qasim. They were also involved in palace management, thus Chach appointed them as his bodyguard (pasdar).
The legendry reference about the Jats and Meds in Majmal-ut-Tawarikh, the first Persian account of the 11th century (1026), involving the mythological figures can not be regarded as a historical fact but would imply that the people designated as Jats were present in Sind at the time of war of Mahabharata.
Thakur Deshraj mentions about the Buddhist Mauryan Jats rulers’ Rai Dynasty. He says that Rai was their title and their capital was at Aror which used to lie on the banks of the Indus River. Rai Meharsan II had a war with Badshah Nimroz of Iran in which he was killed. After him Rai Sahasi II became the king. When Rai Sahasi II fell ill, he called his minister to see the letters. The minister sent his munshii Chach for this purpose. The wisdom of Chach influenced the king and he appointed Chach to look after the palace. This way he got free entry into the palace. Chach developed relations with the queen Suhanadi. Chach conspired with the Rani Suhanadi and killed Raja Sahsi Rai II and married with the queen and became ruler of Sindh starting a line of Brahmin ruler ship.
Chachnama gives us comparative detailed information about the Jats of lower Sind (especially of Brahmanabad) in relation to Rai Chach and Muhamad bin Qasim. It says that after the subjugation of the fort of Brahmanabad Rai Chach humiliated the Jats and the Lohanas and punished their chiefs. He imposed stern and disgraceful regulations on them.
Chachnama does not specify the causes of this unusual treatment but it is not difficult to surmise them. Resentful of loss of their state, external interference, and sensitive to autocracy the self-governing Jats have, from earliest times, mostly showed an instinctive attachment to democratic ways. They were indifferent to the rigidity and exclusiveness in socio-religious structure and generally had a natural apathy to the monarchial form of the government, facts which gradually came to the forefront in the Hindu society under the hegemony of the Gupta Kings and thereafter. In such a state of affairs, Chach, a high caste Brahman might have harboured a feeling of abhorrence for the defiant unorthodox Jats.
We have a positive knowledge about the prevalence of Buddhism at that period in the Indus Valley, [M.Habib, “The Arab Conquest of Sind”, Islamic Culture Jan,1929], in which the Jats formed the bulk of the population. Hence it is not unlikely, that the Jats had definite leanings towards Buddhism, which was more agreeable to their ways and practices, which are reflected in the book by by Dr. Dharma Kirti, a modern Buddhist.
It is also likely that the years long stubborn resistance by Jats and others to Chach during the latter’s siege of Brahmanabad provided him the immediate provocation for adopting the repressive measures.
Chachnama refers to the Jats again at the time of Muhammad bin Qasim’s invasion of Sind. Following a query from the conqueror about the position of the Jats under Chach and Dahir, Sisakar, the minister of the fallen King, apprised him of the restrictions imposed upon them. The minister added that it was incumbent upon them to supply escorts and conduct parties and serve as guides. If any injury befell a person on the road they had to answer for it. The minister went on that these people have the disposition of savages and always rebelled against their sovereign....Having heard this, Qasim retained the same regulations against the Jats of the eastern areas but not against those of western, who probably as mercenaries, had joined the invader against the oppressive Dahir.
Kamil-ut-Tawarikh notices the Jats seizing upon the roads of Hajar and plundering the corn of Kaskar. They had planted posts in all directions towards the desert. At the orders of the reigning Khalifa, Alif bin Isa marched against them (219 A.H. – 834 AD). He was busy suppressing their chief Muhammad bin Usman for seven months. After killing many of the Jats, Ajif is said to have carried twenty seven thousand of them (including women and children) to Baghdad.
Fatuh-ul-Buldan alludes to the Jats having sway over the territory of Kikan. Amran, the governor of [[Sind], (sometimes after 221 A.H. – 836 AD) attacked and subjugated them.
Tabkai-i-Akbari writes that Mahmud of Ghazni undertook his seventeenth expedition in 417 A.H. against the Jats (of the region of the Jud hills) who had molested his army on its return from Somnath. Mahmud is said to have organized a fleet of 1400 boats, while Jats could gather 4000 boats (or 8000 according to some). A naval fight ensued between the two at Multan, in which the Jats were drowned. The rest were slain.
Tarikh-us-Subuktigin describes that two or three thousand mounted Jats attacked the Ghazanvide commander Tilak (425 A.H. – 1034 AD) “chiefly for the purpose of seizing his property and money”, when he was perusing the rebel, Ahmad Nialtigin in the lower Punjab. They carried away his son and subsequently killed Ahmad also. The Jats returned his son and the head of the deceased only after getting a portion of the promised reward.
Taj-ul-Maasir refers to the rising of the Jats of Haryana (588 A.H. 1192 AD) under their leader Jatwan, following the defeat of Prithvi Raj Chauhan. Jatwan besieged the Muslim garrison at Hansi. Hearing about it, Qutb-ud-Din hurriedly moved against the Jats. Jatwan raised the siege to confront Qutb-ud-Din, but was beaten after a sanguinary fight. We are told that in samvat 1252 (1195 AD) a meeting of Sarva Khap Panchayat (Federal clan council of the Jats and other kindred people of Upper Doab, Haryana and neighbourng areas) was held in a forest between the villages of Bhoju and Banera under the chairmanship of Rao Vijay Rao of the village, Sisauli. This meeting decided among others to raise a big militia “to defend the Sarva Khap area against a suspected attack by Muhammad Ghori and to protect the area from loot and plunder.
The Jats rose again when Timur invaded India. Malfuzat-i-Timuri testifies to his satisfaction over killing 2000 Jats of village Tohna near Sarsuti. He found them “demon like”, “robust”, “marauding” and “as numerous as ants, and locusts”. We learn that in order to hold deliberations over the problem of his invasion, a Sarva Khap Panchayat meeting was held in samvat 1455 (1338 AD) in forest of Chugama under the president ship of Dev Pal Rana. It passed the resolutions that they should “vacate the villages, sending the children and women to the forests and that the able-bodied persons should take up arms and destroy the army of Timur. The Panchayat militia harassed the forces of Timur, while they were advancing from Meerut towards Haridwar. In the process the former lost 6000 men.
Another invader Babar found the Jats inhabiting a tract between Mil-ab and Bhera mountains. He remarks:
“If one goes into Hindustan the Jats and Gujars always pour down in countlesss hordes from hill and plain for loot in bullock and buffalo…When we reached Sialkot, they fell in tumult on poor and needy folks who were coming out of the town to our camp, and stripped them bare. I had the silly thieves sought for, and ordered two or three of them cur to pieces”.
It is said that in response of Rana Sanga’s call a Jat militia of 5000 from the upper Doab and another from the Brij participated in the battle of Sikari against Babar.
Tarikh-i-Sher Shahi speaks of one redoubted Jat chief named Fateh Khan who ravaged the country of Lakhi Jungle and the road from Lahoreto Panipat. Haibat Khan, the governor of the Punjab, crushed Fateh Khan and his associates.
The Jats late opposed, to their worth, Nadir shah (at Karnal) and Ahmad Shah Abdali (at Manupur). These examples suffice to show their tendency of opposing the foreign invaders. K.R.Kanungo rightly remarks:
"They (the Jats) have shown in all times – whether against Sultan Mahmud of Ghazni, or against Nadir Shah and Ahmad Shah Abdali – the same propensity to fall upon the rear of a retreating army undeterred by the heaviest odds, or the terror-inspiring fame of great conquerors. When encountered they showed the same obstinate and steady courage unmindful of the carnage on the field or of the miseries that were in store for them after defeat".
The traditional accounts of the Jats record that on many occasions the Sarva Khap Panchayat of the Jats and others met to express its deep resentment against the administrative oppression, unjust restrictions and humiliating exactions on ground of religious discrimination. In some cases they reportedly resolved to oppose the Muslim administration in case the oppressive measures were not withdrawn. [ Kanha Ram (Hindi Ms.), 6,8-9,12,14].
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