The Chachnāma (Fatḥnāma-yi Sind) 45: A tradition.
The Chachnamah, an Ancient History of Sind 45
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Contents
A tradition.
45.1.1
Muhammad Kasim then wrote of all this to Hajjáj, and at the same time gave a reply to the envoys fixing a day for the carrying out of their promised plan, which they had informed him was that on the appointed day, they would all come to the Jarbateri gate and issue in a body to fight with him, and that when the two armies met, the Arab army was to suddenly make an assault, whereupon they were to run away and re-enter the fort leaving the gate open.
45.1.2
After Hajjáj’s letter was received, in reply, to the effect that pardon might be granted to the men in question and the terms of the promise faithfully kept, the men came out from the fort (on the day fixed for the pretended sortie) and engaged in fight for a while. But when the Arab army assaulted them and fell upon them, they fled back into the fort and left the gate unclosed, in order that the Arabs should take possession of it. Accordingly the Arab army followed them closely into the fort, and without any resistance ascended the towers and bastions of the fort, and the Mussalmans’ war-cry, “Allahu Akbar,” (“God is great”) rang out all around. When the garrison saw that the Arab army had made a rush, they opened the eastern gate and flocked out in flight. The Mussalmans were now completely masters of the place. Muhammad Kasim issued an order that none should be killed, except those who offered any opposition or showed fight. Those who were seen with arms were caught and made prisoners, and brought to Muhammad Kasim with their military weapons and valuables and with their families and followers. Those who paid homage and asked for mercy were pardoned and left to reside in their own houses.
45.1.3
It is related in traditions received from some noteworthy old men of Brahminabad, that when the fort of Brahminabad was completely lost, Dahar’s queen Ladi who, with the king’s son had been at Brahminabad since Dahar’s death, determined to make a stand against the enemy. She said: “It does not behove us to leave this strong fort and our families. We must anyhow manage to hold on and make a vigorous attack on the enemy in order to save our homes and our native land; and if the Arab army prove victorious, we shall have recourse to some other remedy.” She then brought out her treasure and spent it on the brave soldiers of her army, and, with encouraging words, inspiring them with fresh strength, carried on the struggle near another gate. The resolution, which Ladi had formed was that in case of the fall of the fort, she would throw herself together with her followers and children, into a burning fire. The fort, however, was, all of a sudden, taken by the enemy. All the nobles and faithful followers flocked to the gate of Dahar’s palace, and the members of the Rai’s family came out prepared to put an end to their lives, but they were captured.
45.1.4
Subsequently when the booty and the prisoners were brought to Muhammad Kasim, he made it widely known among the soldiery that Dahar’s wife Ladi and his two virgin daughters by another wife who had been in the fort, should be produced before him. This was done, and these ladies were given in charge of an attendant and seated apart from the other prisoners. In order to detach the usual one-fifth share of the State, a selection was made from the slaves and other spoils. The number of these selected slaves came to about 20,000. The rest were distributed among the troops. Those of the prisoners, who belonged to the classes of artisans, traders and common folk, were let alone, as Muhammad Kasim had extended his pardon to those people. He next came to the place of execution and in his presence ordered all the men belonging to the military classes to be beheaded with swords. It is said that about 6,000 fighting men were massacred on this occasion; some say 16,000. The rest were pardoned.
45.1.5
It is related by some that at first, they could not find any members of Dahar’s family amongst the prisoners. Enquiries were made from the chief men of the city, but no one could give any information or clue as to them. The next day about 1,000 men from amongst the Brahmins of the place came to the court of Muhammad Kasim with their heads and beards clean shaved. When Muhammad Kasim saw them, he enquired: “To what army does this body of men, who have come here in this shape, belong?” The men themselves replied: “O Commander, who are a faithful observer of promises, our king was a Brahmin. When he was killed and the reins of the kingdom were taken away from him, some of his subjects killed themselves out of excessive love and loyalty towards him, and others shaved their heads and beards. Now that the great and omnipotent God has entrusted this kingdom to your charge, we have come here to pay our respects to the just commander and to know his will as to the survivors.” Muhammad Kasim was very much astonished, and said:—“By my head and soul, these are really good and faithful people. I give them pardon on condition that they find out and produce the members of Dahar’s family wherever they may be.”
45.1.6
On this solemn promise being made, the Brahmins produced Ladi from her innermost private apartments. As for the rest of the people, a tribute was fixed on them under the rules laid down by the holy Prophet of God (may the blessings of God be on him and his descendants). He who received the honour of Islam and became a convert was exempt from slavery as well as tribute and was not injured. Those, however, who did not accept the true faith were compelled to pay the fixed tribute (jizia). These latter were divided by him into three classes. The first and highest class had to pay 48 dirams of silver in weight per head. The second or the middle class, had to pay 24 dirams in weight, and the third or the lowest class, had to pay 12 dirams in weight only. He then dismissed them with the following words: “I let you go this day. Those among you who become Mussalmans and come within the fold of Islám shall have their tribute remitted, but those who are still inclined to be of their own faith, must put up with injuries (gazand) and tribute (jizia) to retain the religion of their fathers and grandfathers.” Thereupon some resolved to live in their native land, but others took to flight in order to maintain the faith of their ancestors, and their horses, domestics, and other property were taken away from them.
45.1.7
Muhammad Kasim, then, settled tribute on the principal men (who had surrendered the city), according to their rank and circumstances, and left the management of all internal affairs in their hands. He, however, posted guards at each of the four gates of the fortified city. He presented a dress of honour and a saddled horse to each (of the principal men) and placed precious ornaments of Hind on his hands and feet. He also allowed an honourable seat to each of them in his own court. He then ordered a census to be taken of all the merchants and artisans. About 1,000 men from amongst the ordinary public were thus counted out. Muhammad Kasim ordered a capitation tax of 12 dirams of silver in weight only to be fixed on each of them as they had already lost their property by plunder. He next appointed headmen and village chiefs to collect the revenue and charged them with the duty of collecting the tribute from all the townspeople and villagers, and thus provided them with sufficient means of subsistence and support. When the Brahmins saw the consideration shown by the Arab General to the headmen, they came to him with a petition (praying that a similar favour be shown to them), and all the great and chief men of the place testified to the fact that, in the last reign, they were much honoured and revered. Muhammad Kasim, therefore, paid them proper respect, and issued an order that they be shown the same reverence as before.
45.1.8
(They were, thus, in every way, free from trouble and violence.) Muhammad Kasim (also) gave every one of them a proper appointment. As he was quite sure, now, that no harm or mischief would result from them, he conferred on every one of them the same post which he had held in the reign of Rái Chach. He then called a conference of all the Brahmins in the town, and addressed them as follows:— "In the reign of Dahar, you held responsible posts, and you must be knowing all the people of the city as well as of the country all around. You must inform us which of them are noteworthy and celebrated and deserve kindness and patronage at our hands; so that we may show proper favour to them, and make grants to them. As I have come to entertain a good opinion of you, and have full trust in your faithfulness and sincerety, I confirm you in your previous posts. The management of all the affairs of State, and its administration, I leave in your able hands, and this (right) I grant (also) to your children and descendants hereditarily, and you need fear no alteration or cancellation of the order thus issued."
45.2.1
Henceforth, the Brahmins and the officers newly appointed spread themselves over different parts of the country, and told the people: "O ye respectable and well-known gentlemen of the place, all of you know that Dahar is killed, and that the rule of the infidels has terminated entirely. Now, all the country, whether Sind or Hind, is under the absolute sway of the people of Arabia. Before them, the highest and the lowest, the townsmen and the countrymen, are alike, and whatever we few do, must be considered as done under the direction of the great king. They have sent us to you on a mission, having given us splendid hopes. If we would not submit to these Arabs and obey them, neither any property will be left with us nor any other means of subsistence. We are reduced to a helpless condition, and it is only through the kindness and goodness of the masters of the kingdom, that we can hope to secure position or respect. Otherwise we will be instantly driven away, and cut off root and branch from our native land. If you do not submit to the payment of the tribute fixed on you, we may have to bear a heavier burden still. We shall, however be on the look-out for a favourable opportunity to emigrate to some town in the land of Hind and Sind with our families, and then we shall be quite safe. We must needs go to such a place, for nothing is more valuable to a man than his personal safety.
45.2.2
When we extricate ourselves from our dangerous position, and save ourselves from being molested by the Arab army, then only can we securely enjoy the possession of our family and property.” The country people now came to Muhammad Kasim and agreed to pay the tribute. They enquired from him as to what amount they had to pay to Government, and what to the Brahmins whom the Arab commander had appointed to collect the revenue. Muhammad Kasim, then counselled his officers, telling them: “You should behave honestly towards the king as well as towards the people. When you have to divide among many sharers, divide justly and equally. Tax every person according to his means and circumstances. You should co-operate with one another, and never let disagreement creep among you, so that your country may not be devastated.” Then, Muhammad Kasim spoke words of comfort to every one of them separately, and told them all: “Be of good cheer, and do not entertain any anxiety, or fear of (arbitrary) punishment on my part. I am not going to compel you to pass a bond or written document; but be paying regularly, of your own accord, the tribute fixed on you. I shall try to shew you favour, and disregard your little failings. If any of you has any request to make, let him make it openly, that I may hear it and give a proper reply to it, and gratify the wishes of each.”
45.2.3
Thenceforth, the Brahmins received their customary dues from the traders and other infidels and the thakurs, and they freely worshipped their idols. Thus, these people led a happy life, but the keepers of idol-houses and temples became poor and needy, as they depended for their living on the gifts and charities of the soldiery, did not continue their offerings. So these came to the door of Muhammad Kásim’s residence, and raised their hands in prayer, and sent a message to him, saying: “May the just governor live long! we are monks and priests. We used to live so long on the earnings of Budh temples. When you have shown so much mercy and kindness to the traders and other infidels, who have guaranteed to pay the fixed capitation tax and have become zimmís (protected), we, your slaves also entertain the same hope of your lordly kindness, and request that you will kindly intimate your permission to them to visit Budh people, and the people, through fear of the Mussalman Muhammad Kásim replied:—“The capital of this kingdom is Alór, and all these places only in the surrounding territory dependent upon it.” The Hindus said: “In this country the existence and prosperity of towns depends on the Brahmins, who are our learned men and philosophers.
45.2.4
All our affairs, on occasions of mirth or mourning, are conducted and completed through their medium, and we agreed to pay the tax, and to subject ourselves to (a foreign) scorn (gazand), in the hope that every one would be permitted to continue in his own religion. Now our temples are lying desolate and in ruins, and we have no opportunity to worship our idols. We pray that our just commander will permit us to repair and construct these Budh temples and carry on our worship as before. And then our Brahmins will receive enough from us for their living.”
45.2.5
Muhammad Kásim wrote about this to Hajjáj, and in a few days he received a reply which ran as follows:—“I have received my dear cousin Muhammad Kásim’s letter, and have become acquainted with its contents. With regard to the request of the chiefs of Bráhmanábád about the building of Budh temples, and toleration in religious matters, I do not see (what further right we have over them) when they have done homage to us by placing their heads in the yoke of submission, and have undertaken to pay the fixed tribute for the Khalifah and guaranteed its payment, what further rights we have over them beyond the usual tax. Because after they have become zimmís (protected subjects) we have no right whatever to interfere with their lives or their property. Do, therefore, permit them to build the temples of those they worship. No one is prohibited from or punished for following his own religion, and let no one prevent them from doing so, so that they may live happy in their own homes."
45.2.6
This letter came to Muhammad Kasim’s hands, when he was encamped in the suburbs, he having marched out of the town. He called all the chiefs and headmen and Brahmins and told them that they were thenceforth permitted to build the temples of their gods, to freely carry on commerce with the Mussalmans, and live happy and safe. (He also told them) to work for their own welfare, to give charity, to show kindness to the Brahmins and Fakirs, to follow their customs, to celebrate their holidays (I'ds) like their fathers and grandfathers, to continue their offerings to their Brahmins, as in ancient times, and to give three out of every hundred dirams of revenue to them and to pay the rest into the treasury to be accounted for by the officers and the deputy. He also fixed the salaries of the officers and the pensions of the nobles. These arrangements were made through Tamim son of Zaid Kaisi, and Hakam son of Awan Kalbi, at the express desire of the people. It was also settled that the Brahmins were at liberty to go about begging at the doors of houses, with a copper bowl, and collecting corn in it, and to utilize such corn in any way they liked. This practice has since been very common among the infidels.
45.2.7
Muhammad Kasim then complied with the prayer made by the people in the suburbs of Brahmanabad, and permanently settled their affairs in the same way and on the same lines, as had been followed in the case of the Jews, Fire-worshippers, Nazarenes and Magians of Irak and Syria. He then sent them back to their homes; and to their headmen he gave the generic name of Rana. He then sent for Wazir Siyakar and Mokah Basayeh, and asked them as to how the Jats of the Lûhánah tribe had been treated by Chach and Dahar, and how matters now stood in regard to them. Wazir Siyákar replied in the presence of Mókuh Basáyah: “In the reign of Rái Chach the Luhánahs, that is, the Lákhahs and the Sammáhs were not allowed to use soft clothes of silk or velvet. On the contrary they used to wear a rough black blanket, and put on a rough coarse scarf on their shoulders, and they went about with bare head and feet. If any one of them wore some soft stuff, he was fined, and when they went out of their houses, they used to take a dog with them, in order that they might easily be distinguished from the other tribes. None of their elders or chiefs was allowed to ride a horse. If any guides were required anywhere by any prince, they served as such. In fact it was their business to show the way as guides upto the limits of another tribe. If any headman or Rána was obliged to use a horse, he rode it without any saddle or reins, and with only a blanket on its back.
45.2.8
If an accident occurred to any traveller, the Jat tribes were called to help, and it was the duty of their headmen to see that such help was given readily. If any one of them committed theft, his children and the other members of his family were thrown into flames and burnt. They guided caravans on their way both during day time and at night. Among them there is no distinction of high and low; they are all of the wild nature of brutes. They have always been refractory and disobedient to the rulers; and are in the habit of committing highway robberies. In the robberies committed some time ago on the high roads of Debal, they were probably concerned as accomplices. It was also a duty of theirs to supply firewood for the royal kitchen, to collect provisions for the personal use of the king, and to keep watch over his person, as his body guards.” Hearing this account of the Lûhánah Jats, Muhammad Kásim is said to have remarked: