Jats in Persian literature

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lrburdak

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Jats in Shāhnāma

Jats have been mentioned in Shāhnāma ("The epic of kings"), the national epic of Persia (modern Iran), by Hakīm Abul-Qāsim Firdawsī Tūsī (Persian: حکیم ابوالقاسم فردوسی توسی‎ ), more commonly transliterated as Firdowsi (935–1020) , the most revered Persian poet. The Shāhnāma tells the mythical and historical past of Iran from the creation of the world up until the Islamic conquest of Iran in the 7th century. The Shâhnameh recounts the history of Iran, beginning with the creation of the world and the introduction of the arts of civilization (fire, cooking, metallurgy, law) to the Aryans and ends with the Arab conquest of Persia. The scene that has been drawn by Firdowsi in his Shahnama is in the legend of Rostam and Sohrab. Sohrab was in search of Rostam, his father. Both, the father and son had heard the heroic deeds of each other, but none of them wanted to disclose his identification. Sohrab while being in search of his father leads his army to the White Castle (Dazh-e-Safid) in Iran. Hujir, guardian of the castle, sees the army come and goes to meet them. Shohrab asked Hujir about the heroes and war champions of Iran as under: [1] [2]


"I would ask all
About the king, the rebellions and the troops

All the renowned ones of that region
Such as Tus, Kaous and Gudarz

The knights and the valliants of the country of Iran
Like, Gostahm [3] and praiseworthy Giv [4]

About Bahram, [5] and the renowned Rostam [6]

I ask you about every Jat, you count them for me"


Dr S.M. Yunus Jaffery writes that Firdowsi has used word Jat for those war-like persons, a word that seems to be equivalent of Yaudheyas that has been often used in the history of Kushan period. [7] It should be pointed out here that the word Kushan has been used in Shahnama at several places. Tarikh-e-Bayhaqi, also called Tarikh-e-Masudi is history of Ghaznavid dynasty (366-582 AH/976-1186 AD). An extract from this book has been given in Loghat Nama-e-Dehkhoda, the encyclopedia of Persia, compiled by Ali Akbar Dehkhoda in Persia. Under the entry ‘Jat’ it says:

“Ahmad escaped with his nobles and other persons, who were three hundred riders and bigger convicts. But Telak remained with him. He wrote letters to Hindu rebellious Jats that they should not take the way of abjected ones.” [8]

Dr S.M. Yunus Jaffery writes that under the same entry, the quotation of Adib Peshawar has also been given. Probably he has written about the Jats in Afghanistan: “They are a clan of Hindus, now most of them have been honoured to adopt the Islamic faith. In the verbal history I have been told that people of Panni clan in Afghanistan are Jats in their origin. There are some small pockets of Jats in towns like Roudsar. [9]

References

1. ↑ Farhang-e-Namha-ye-Shah Nama, compiled by Dr Mansur RastgarFasayi, Published by Moassea-e-Motaleat o Thqiqat-e-Farhangi, Tehran 1370 AH/1991 AD, pages 1090-1094
2. ↑ Dr S.M. Yunus Jaffery:The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India, Vol.I, 2004. Page 36-37, Ed. by Dr Vir Singh , Publisher - M/S Originals (an imprint of low priced publications), A-6, Nimri commercial Centre, Near Ashok Vihar, Phase-IV, Delhi-110052.
3. ↑ Gostahm :One of the Commanders of Iranian army, and belonged to the royal family
4. ↑ Another war champion of Iranian army
5. ↑ Another war champion of Iranian army
6. ↑ Rostam:The main character of Shahnama of Firdowsi
7. ↑ Central Asia in the Kushan period, Vol II, page 62. Published by the committee on the study of civilizations of central Asia on the commission of the USSR for Unesco under contract with Unesco, 1975
8. ↑ Dr S.M. Yunus Jaffery:The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India, Vol.I, 2004. Page 37, Ed. by Dr Vir Singh , Publisher - M/S Originals (an imprint of low priced publications), A-6, Nimri commercial Centre, Near Ashok Vihar, Phase-IV, Delhi-110052.
9. ↑ Dr S.M. Yunus Jaffery:The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India, Vol.I, 2004. Page 38, Ed. by Dr Vir Singh , Publisher - M/S Originals (an imprint of low priced publications), A-6, Nimri commercial Centre, Near Ashok Vihar, Phase-IV, Delhi-110052.
 
Had a long chat with Dr Vir Singh about Persian refernces couple of days ago and he too was very postive about putting that info and relation of Jats to Indus Valley in research article to be published in some reputed journl.

I wrote the same thing earlier on Jatland in one of my earlier post that Sahnama is nothing but the history of Jat kings.Reasons for this I explained in the same post.

Regarding Jats in Afghanistan ther are many refernces starting from Taxaks to kushans Turs Bal Bhattis Dudee Bardak Gill and other calans and there is still a clan of bardakzai or wardakzai ie decendants of bardak .

However there is a small community of people there who though have a similar sounding name are not related to jats ethnicaly.
 
Jats in Sindh

Jats and Meds have been the oldest occupants of Sind. The first Persian account of the 11th century Mujmat ut-Tawarikh (1026), 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 Noah. [1] [2]The Ghaznavid poet, Farrukhi calls the Jats (Zatt in Arabic) as the Indian race. [3] These Arabic/Persian accounts find support from the early fifth century inscription which documented the the Indianized names of the Jat rulers, [4] 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. [5] [6]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. [7]

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. [8]Traditionally Jats of Sind consider their origin from the far northwest and claimed ancient Garh Gajni (modern Rawalpindi) as their original abode. [9] 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. [10] 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.[11]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. [12] In the seventh century the Chinese traveler Hieun Tsang witnessed their settlement along the flat marshy lowlands which streches to some thousand li. [13] Ibn Hauqual mentions the area of their abode in between Mansura and Makran. [14] By the end of seventh century, Jats were thickly populated in Deybal region. [15] 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.[16][17]

Before the invasion of sultan Mahmud (1027), they had firmly established in the region of Multan and Bhatiya on the banks of Indus River. [18][19] Alberuni mentions the Mau as the abode of Jats in Punjab, situated in between the river Chenab and Beas.[20] 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.[21] Obviously these unnamed people were the Jats. [22]

The Chachnama stratified these large population of Jats, as 'the western Jats' (Jatan-i-gharbi) and 'the eastern Jats (Jatan-i-Sharqi),[23] 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)[24] and the Jats living in plain,desert (Jatan-i-dashti); and 'the rustic Jats' (rusta'i Jat) living in villages.[25]

Professionally, they were classified on the basis of their habitats, as boatmen and maker of boats, those who were living in the riverside. [26] 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).[27] 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. [28][29]

In political heirarchy, the early fifth century inscription refers to them as a ruler of Punjab, part of Rajasthan and Malwa. [30] It further highlights their sovereign position with high sounded epithet as Sal, Vira, and Narpati (the Lord). [31]

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. [32] They were also involved in palace management, thus Chach appointed them as his bodyguard (pasdar).[33]
 
Migration of Jats from Sindh

As for the migration of Jats from Sind , it may be assumed that natural calamity and increase in population compelled them to migrate from their original abode in search of livelihood. [34] Hoernle has propounded the 'wedge theory' for the migration of most of the ancient tribes. This wedge theory tends us to believe that the Jats were among the first wave of the Aryans, and their first southeast migration took place from the Nort-West, and established their rule at Sorpur in Multan regions. Further they migrated towards east and stretched their abode from Brahmanabad (Mansura) to Kathiawar. As Jataki, the peculiar dielect of the Jats, also proves that the Jats must have come from the NW Punjab and from other districts (e.g. Multan) dependent upon the great country of the Five rivers. [35]

By the end of fifth and the beginning of the sixth century, their southward migration, second in line, took place and they reached Kota in Rajasthan, probably via Bikaner regions. From Kota they migrated further east and established their rule at Malwa under the rule of Salichandra, son of Vira Chandra. Salichandra erected a minster (mindra) on banks of the river Taveli in Malwa. [36]

Probably after their defeat by Sultan Mahmud in 1027 AD, and later hard pressed by the Ghaznavi Turkish Commander, the Jats of Sind again migrated to Rajasthan and settled themselves in Bundi regions. [37]The second inscription found at Bundi in samvat 1191 (1135 AD) refers the Jat race as opponent of the Parmara ruler of Rajasthan. [38]

When Muhammad bin Qasim attacked Dahlilah, a fortified town in between Roar and Brahmanabad, most of the inhabitants (the Jats) had abandoned the place and migrated to Rajasthan via desert and took shelter in the country of Siru (modern Sirohi) which was then ruled by King Deva Raj, a cousin of Rai Dahir.[39]

However, the third migration took place in early eighth century and Jats of lower Sind migrated to Rajasthan, probably via Barmer regions.

By the twelfth century, the Jats settled in western Punjab, as the native poet Abul Farj Runi mentions them along with the Afghans. [40] Meanwhile, they also extended their abode in the eastern part of the Punjab (now Haryana), as in the end of the twelfth century they resisted Qutab Din Aibek in the region of Hansi.[41]

References

1. ↑ Mujmat ut-Tawarikh, Ed. Vol.I p. 104
2. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
3. ↑ Ibn Hauqal, Ed. Vol.I, p.40
4. ↑ Inscription No.1, Tod, op.cit., Vol.I, p. 622.
5. ↑ Mujmat ut-Tawarikh, Ed. Vol.I p. 104
6. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
7. ↑ O'Brien, Multan Glossary, cited Ibbetson, op.cit., p. 105
8. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
9. ↑ Elliot, op. cit., Vol.I, p.133
10. ↑ Muhammad Qasim Hindu Shah Firista, Gulsan-i-Ibrahimi, commonly known as Tarikh-i-Firishta, Nawal Kishore edition, (Kanpur, 1865), Vol.I, p.35
11. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
12. ↑ Inscription No.1, Tod, op.cit., Vol.I, p. 622-23.
13. ↑ Beal, op. cif., II, p. 273; Walters, op. cit., II, p. 252.
14. ↑ Ibn Hauqal, Ed. Vol.I, p.40
15. ↑ Encyclopedia of Islam, vol.II, p.488
16. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
17. ↑ Chachnama, pp. 165-66; Alberuni, Qanun al-Mas'udi, in Zeki Validi Togan, Sifat al-ma'mura ala'l-Biruni; Memoirs of the Archeological Survey of India No. 53, pp.16,72; Abu Abudullah Muhammad Idrisi, Kitab Nuzhat-ul-Mustaq, Engl. translation by S.Maqbul Ahmad, entitled India and the Neighbouring Territories, (I.eiden, 1960), pp.44,145
18. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
19. ↑ Zainul-Akhbar, p.191
20. ↑ Sifat al-ma'mura ala'l-Biruni, p.30
21. ↑ Beal, Vol.II,p.273
22. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
23. ↑ Chachnama, pp.98, 117,131
24. ↑ Zai'nul-Akhbar, p.191; Tarikh-i-Firishta, Vol.I,p.35
25. ↑ Chachnama, pp.104,167
26. ↑ Zai'nul-Akhbar, p.191; Tarikh-i-Firishta, Vol.I,p.35
27. ↑ Ibn Hauqal, Ed. Vol.I, p.37, Chachnama pp.33,98
28. ↑ Chachnama, pp.33,163
29. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
30. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
31. ↑ Inscription No.1, Tod, op.cit., Vol.I, p. 622-23.
32. ↑ Chachnama, p. 133
33. ↑ ibid.,p.64
34. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
35. ↑ Richard F. Burton, op. cit., p.246
36. ↑ Inscription No.1, Tod, op.cit., Vol.I, p. 621-23.
37. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
38. ↑ Inscription No.II, Tod, op.cit., Vol.I, p. 623-25.
39. ↑ Chachnama, p.166
40. ↑ Dr S.Jabir Raza, The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India. Vol I, 2004, Ed Dr Vir Singh
41. ↑ Hasan Nizami, Tajul-ma'asir, Fascimile translation in ED, Vol. II, p.218
 
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