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Qazi Athar Mubarakpuri

2014-03-17

‎Qazi Athar Mubarakpuri's Studies on Jats

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*Mae Tohoor (Urdu)

*Mae Tohoor (Urdu)

*"Banat-e-Islam Ki Ilmi Wa Deeni Khidmaat" is translated as 'The Religious and Intellectual Contributions of Muslim Women'.(http://islamicvoice.com/JUNE2008)

*"Banat-e-Islam Ki Ilmi Wa Deeni Khidmaat" is translated as 'The Religious and Intellectual Contributions of Muslim Women'.(http://islamicvoice.com/JUNE2008)

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== Qazi Athar Mubarakpuri's Studies on Jats ==

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Note: '''Prof. Zafarul Islam''' has contributed the article '[[Qazi Athar Mubarakpuri’s Studies on Jats]]', [[The Jats, Vol. II]], Ed. [[Dr Vir Singh]], Delhi, 2006. pp. 25-29. Here is reproduced this article for research and analysis.

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[[Qazi Athar Mubarakpuri]] showed very keen interest in socio-cultural and intellectual history of India, especially of [[Sind]] region and produced a number of books on this subject into Arabic and Urdu such as:

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:(1) ''Rijal al Sind wal-Hind'',

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:(2) ''Al-Iqd al-Thamin fi man waradafi al-Hind min al-Sahabah wal Tabiin'',

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:(3) ''Islami-i-Hind ki Azmat-i-Raftah'',

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:(4) ''Arab wa Hind ahd-i-Risalat mein'',

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:(5) ''Khilafat-i-Rashidah aur Hindustan'',

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:(6) ''Khilafat-i- Umawiah aur Hindustan'',

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:(7) ''Khilafat-i-Abbasiah aur Hindustan''.

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These works have not only discovered many hidden aspects of Indo-Arab history, they have also brought to focus in the light of original sources very close cultural and academic relationship between two great regions of [[Asia]] during the four significant phases of Islamic history-the period of Prophet Muhammad (SAW), pious Caliphate, Umayyad and Abbasid Caliphate. Some of these works, especially the '''4th and 5th ones contain very rich material about [[Jats]]''' and their development in different periods of history. The learned scholar has not only collected materials about them from authentic sources of varied nature, he has also critically examined and subtly analysed them to bring out his rich findings.

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'''The studies of Maulana Mubarakpuri on [[Jats]]''':

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The studies of [[Maulana Mubarakpuri]] on [[Jats]]1 are mainly based on the Arabic works of famous traditionists (muhaddithin), Sirah-writers, genealogists, historians, geographers, travellers, biographers and lexicographers. These included

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:[[Ibn-i-Hisham]] (d. 833 AD),

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:[[Imam Bukhari]] (d. 870 AD),

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:[[Ibn-i-Qutaibah]] (d. 889 AD),

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:[[Al-Baladhuri]] (d.892 AD),

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:[[Ibn-i-Khurdazbeh]] (d. 893 AD).

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:[[Al-Yaqubi]] (d. 897 AD),

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:[[Imam Tirmezi]] (d. 907 AD),

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:[[Al-Tabari]] (d. 922 AD),

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:[[Ibn-i-Hazm]] (d. 1056 AD),

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:[[Yaqut al-Hamawi]] (d. 1229 AD),

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:[[Ibn-i-Athir]] (d. 1233 AD),

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:[[Ibn-i-Khalkan]] (d. 1282 AD),

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:[[Ibn-i-Manzur]] (d. 1311 AD),

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:[[Abul Fida]] (d. 1331 AD),

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:[[Ibn-i-Kathir]] (d. 1372 AD),

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:[[Ibn-i-Batutah]] (d. 1378 AD) and

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:[[Muhammad Tahir Patani]] (d. 1578 AD).

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The Jats: Their Role and Contribution Vol. 2, End of p. 25

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[[Qazi Athar Mubarakpuri's studies on Jats]] covered many important aspects of their history and culture and their achievements in different walks of life with reference to the ancient as well as medieval period. In his well documented works he has discussed, though briefly but comprehensively, the etymology of the Arabic version of '''[[Jats]]''', their original place In India, their history of settlement in [[Persian]] and [[Arab]] regions, Their customs and traditions and their impact on socio-cultural life of the [[Arabs]]. The scholarly discussion of Maulana Mubarakpuri shows that on one hand the [[Jats]] had a significant role in socio-cultural life of India since the ancient period, on the other they had socio-cultural bonds with the Muslims from the times of '''Prophet Muhammad''' (SAW).

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'''The etymological discussion on Jats''':

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In his '''etymological discussion''' the learned author has pointed out that the word [[Zutt]] or [[Zutti]] used in the Arabic sources is an arabicised form of '''[[Jat]]''' as explained in several Arabic and Persian dictionaries including ''Lisan-al-Arab'' of [[Ibn Manzur]], the most famous and voluminous Arabic lexicon.2 Quoting the same work, he states that '''[[Zutt]]''' are people of a race from [[Sind]] who are of black colour. 3 This is arabicised from the Indian (Hindi) word [[Jat]] and its singular [[Zutti]]. He has also given opinion of some other lexicographers who thinks that this is the Arabic form of the Indian word '''[[Chat]]'''. 4

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'''[[Jats]] originally belonged to [[India]]''': With reference to the well-known geographical work, [[Taqwim al-Buldan]], he observed that in the ancient period the [[Jats]] were also found in [[Baluchistan]] in a large number in addition to [[Sind]]5: But he did not agree with those historians.6, who traced their origin to the Middle East and treated this region as their native place.7 He fully supports [[Maulana Sayyed Sulaiman Nadvi]], the distinguished disciple of Allama Shibli Nomani and the author of a scholarly work on the Indo-Arab relations (''Arab wa Hind ke Toalluqat'') that during the occupation of [[Sind]] and [[Baluchistan]] by the Persian kings (Chosroes), the [[Jats]] of this region came to be employed in [[Persia]] or [[Iran]] in army and state administration.8 He considered it an established fact that the [[Jats]] originally belonged to [[India]] but it could not be denied that in course of time a large number of them had settled in other parts of [[Asia]] for different purposes. It is quite evident from the account of the Arab geographers, particularly [[Ibn Khurdazbeh]], that their population was mainly concentrated in [[Makran]], [[Baluchistan]]; [[Multan]] and [[Sind]] and that for about thousand miles from [[Makran]] to [[Mansurah]] the whole passage was inhabited by them. Moreover, on this long route they rendered great service to the travellers as ''huffaz al-tariq'' or road-guards9 In the same way, [[Al-Istakhari]], the author of an important geographical work ''Al-Masalik wal-Mamalik'', had stated that the whole

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The Jats: Their Role and Contribution Vol. 2, End of p.26

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region from [[Mansurah]] to [[Multan]] was full of the [[Jats]].10 In view of Qazi Athar Mubarakpuri, it was from these places that many [[Jats]] had migrated to

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to [[Persia]] and different parts of [[Arab]] and settled there long ago.11

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'''[[Jats]]' settlement in [[Persia]]''':

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Giving an account of the '''[[Jats]]' settlement in [[Persia]]''', he had stated that they had been living in this region since a long time and they had developed many big and flourishing towns of their own as we are informed by [[Ibn-i-Khurdazbeh]] (d. 893 AD) that at about sixty miles away from the '''city of [[Ahwaz]]''' there is a big city of the [[Jats]] which is known after them as [[al-Zutt]].12 Another geographer of the same period had also observed that in the vicinity of [[Khuzistan]] there was a grand city [[Haumat al-Zutt]].l3 These evidences given by the eminent author are enough to suggest that the Jats who settled in [[Persia]] gradually

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built up their economic resources and made significant contribution to urbanization of that country.

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'''Jat settlement in different parts of [[Arab]] land''':

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[[The studies of Qazi Athar Mubarakpuri]] also bring to light that the [[Jats]] did not remain confined to [[Persia]]. They got settlement in different parts of [[Arab]] land which was under the [[Persian]] rule in those days. The Arab geographers testified the fact that in the coastal region of the Persian Gulf from [[Ubullah]] to [[Bahrain]] they had many pockets of their population and that they engaged themselves in different kind of work including cattle breeding.14 It is also confirmed by the [[Arab]] historians that in pre-Islamic period -their largest concentration was found in '''[[Ubullah]]''', a fertile an peasant place near the city of [[Basrah]].

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Their second big settlement was in '''[[Bahrain]]''' where they had been residing in

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large numbers prior to the period or the Prophet (SAW) as we are informed by [[Al-Baladhuri]] and other historians.15 In the same way, there are clear evidences for their settlement in [[Yemen]] before the advent of Islam and their important role in socio-political life of those days [[Yemen]]. In the times of pious Caliphs when [[Persia]] and many parts of the [[Arab]] region (previously ruled by Persian and Roman kings) came under the Muslim rule the [[Jats]] got further opportunity to expand in other parts of Arab territories. In course of time, many of them had joined the Muslim army and a number of them got converted to Islam

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also. It is confirmed by different historical and geographical works, as

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cited by Maulana Mubarakpuri that they had settled in large number in [[Antioc]] and coastal towns of [[Syria]] under the patronage of the pious and Umayyad Cahphate (''Khilafat-e-Rashidah'' and ''Banu Umayyab'').16

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A very important and useful information that comes forth through the researches of Maulana Mubarakpuri is that the people of the Holy cities of [[Makkah]] and [[Madinah]] in the times of the Prophet (SAW) were not only familiar with the Indians, the [[Jats]] were also well-known to them. On the authority of ''Sirat-i-Ibn-i-Hisham'', Maulana has stated

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The Jats: Their Role and Contribution Vol. 2, End of p.27

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that once some people came from [[Najran]] to [[Madinah]]. Looking at them Prophet (SAW) asked who are they? They are just like Indians.17

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[[File:Qazi Athar Mubarakpuri's Studies on Jats1.jpg|thumb|680px]]

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These Indians were assumed to be [[Jats]] ([[Zutt]]). In the same way, it is recorded in ''Jami-i-Tirmezi'', the well-known collection of ''Hadith'' that the famous Sahabl Hazrat Abdullah lbn Masood (R.A.) once saw some persons in the company of the Prophet (SAW) in [[Makkah]], he observed that their hair and body structure is just like the [[Jats]].18

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[[File:Qazi Athar Mubarakpuri's Studies on Jats2.jpg|thumb|680px]]

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There are also some other references in the Arabic sources to the existence of the [[Jats]] in [[Madinah]] that period. They also included a physician (''Tabib'') who was once consulted during the illness of Hazrat Aisha (R. A.), the Holy Wife of the Prophet (SAW). 19

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'''Influence of Jats on the Arabian people''':

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It also appears from authentic sources that the [[Jats]] not only lived in different parts of the [[Arab]] land, they also observed their soc1al Customs and traditions in their daily life and that the local people got influenced by them in different ways as the studies of Qazi Athar Mubarakpuri show.20 Some [[Arab]] writers have referred to the [[Jats]]' peculiar '''Style of hair-cut''' which had been adopted by some [[Arabs]].21 In the same way, some '''special clothes''' were known after them and so called ''al-Thiyab al-Zuttia'' ([[Jats]]' clothes), which were available in the [[Arab]] markets. 22 But our author is not quite sure that whether the [[Jats]] prepared these clothes or these were part of their special dress like ''dhoti''. 23 Moreover, the learned author has also come to the conclusion, in the light of some references in the Arabic poetical works, that certain

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form of '''Indian song''' were known to the [[Arabs]] since the ancient period and these were were most probably introduced by the [[Jats]] as this was called

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'''Song of [[Jats]]''' (''Ghina al-Zutt''). 24

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These points are enough to suggest that the [[Jats]] were full free in the [[Arab]] lands to follow and observe the customs and traditions of their native land. This is also supported by the fact that the [[Jats]] who had been living in the places around [[Basrah]] continued to talk in their '''original language''' at least upto the period of the pious Caliphs. We are informed by the author ''Majma al-[[Bahrain]]'' that they had once spoken even to the fourth Caliph Hazrat Ali in in their own language.25

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[[File:Qazi Athar Mubarakpuri's Studies on Jats3.jpg|thumb|680px]]

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The Jats: Their Role and Contribution Vol.2, End of p.28

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It is very interesting that we come to know through the studies of Maulana Mubarakpuri that the [[Jats]] residing in [[Bahrain]], [[Yemen]] and other coastal regions in a large number had influenced the local Arabs by their language to such extent that the latter lost the originality and eloquence of their language. For the same reason, the language of the people of the tribes of ''Banu Abd Qais'' and [[Azd]] was declared to be diluted and unauthentic due to their mingling and frequent interaction with [[Persian]] and Ind1an people.26

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'''Arab Influence on Jats''':

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[[The studies of Qazi Athar Mubarakpuri]] give a clear impression that the [[Jats]] who had settled in different parts of the [[Persian]] and [[Arab]] land had left the1r socio-cultural impact on the local people27 but did not give details as to what extent the [[Jats]] had been influenced by the customs and traditions of the [[Arabs]] and [[Persians]] which is also, of course, an important and interesting issue to be studied and examined.

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