|Region of the Alchon Huns, Nezak Huns, Turk Shahi, Zunbils, Saffarids, Ghaznavids|
|Historical era||Middle Kingdoms|
|•||Annexed by the Ghaznavids||961|
|Today part of||Afghanistan|
Zabulistan (Persian: زابلستان Zābulistān/Zābolistān/Zāwulistān or simply زابل Zābul, Pashto: زابل Zābəl), was an historic region in Greater Khorasan, roughly corresponding to the modern Afghan provinces of Zabul and Ghazni.
Following Ghaznavid dominion, Zabul became largely synonymous with the name of its capital Ghazna. By the tenth century, Islamic sources mention Zabulistan as part of the Khorasan marches, a frontier region between Khorasan and India. In the Tarikh-i Sistan, finished around 1062 CE, the author regards Zabul as part of the land of Sistan, stretching from the Hamun Oasis all the way to the Indus.
Today, the modern Afghan province of Zabul and the Iranian city Zabol take their names from the historical region. Zabulistan has become popularized as the birthplace of the character Rostam of Ferdowsi’s Shahnama in which the word Zabulistan is used interchangeably with Sistan, a historically separate region located to its west.
Zābulistān (Persian: زابلستان) which is the Persian name of the region, literally means "the land of Zābul". The etymology of the name Zābul has been marred with speculation. The German historian Marquart, proposed the word, including its uncommon Medieval variant Jāwulistān (Persian: جابلستان) as being a variation of the Sanskrit term. Others have speculated that the word zābul might be an abbreviation of zūnbīl, a supposed royal title of the region known from Arabic sources, earlier read as rutbīl, and now used to refer to a local dynasty of Zamindawar now called the Zunbils. This notion however currently stands on loose ground, and Minorsky holds that the consonant resemblance between these two words look merely fortuitous.
Jāguḍa (Sanskrit: जागुड), meaning saffron, was the Sanskrit name of the region. In the Mahabharata, the people of the region are described as a saffron cultivating people living somewhere beyond Kashmir. It is also regarded as being referred to by this name in 644 CE by the Chinese traveling monk Xuanzang in the Chinese transliteration Tsau-kü-ta.
The earliest detailed description of Zabulistan comes from the Great Tang Records on the Western Regions, written by the travelling monk Xuanzang in the early seventh century. He places the country of Tsau-kü-ta (Jāguḍa) between the Great Snowy Mountains (the Hindu Kush) and the Black Range (probably the Sulaiman mountains), bordering the country of Vrjisthāna in the north, Kāpiśī to its north-east and Kaikānān to its east. While the Chinese pilgrims never explored the south or west of the region, it is known from later Arabic accounts that Zabulistan at this time was bordered by Turan to its south and Rukhkhudh to its west.
"The country of Jāguda is more than seven thousand li in circuit, and its capital city, named Hexina (Ghazni), is over thirty li in circuit; but the capital is sometimes located in the city of Hesaluo (Guzar), which is also over thirty li in circuit, both cities being strongly fortiﬁed in invulnerable positions. The mountains and valleys are rich in natural resources, and the cultivated farmlands, divided by ridges, are high and dry. Crops are sown in proper seasons. Winter wheat is abundant, and vegetation is luxuriant with profuse ﬂowers and fruits. The soil is good for growing aromatic turmeric, and it produces the hingu herb (Ferula asafoetida), which grows in the Rama-Indu Valley. In the city of Hesaluo there are gushing springs, the water of which ﬂows to all sides, and the people make use of it for irrigation. The climate is severely cold with much frost and snow." - Xuanzang, 644 CE
During the Medieval Islamic era, the region is continuously mentioned in geographical works such as Istakhri's Kitab al-Masalik (930-933 CE), the Hudud al 'Alam (982 CE), Qazvīnī's Nuzhat al-Qulub etc. as a dry region among the Khorasan marches, famous for its fruits, good hunting grounds and fine pastures. The region is likewise described by Zahir ud-Din Babur in the early sixteenth century in his memoirs the Baburnama, which he roughly equates with the Timurid province of Ghazni. At this time, the region of Ghazni is described as bordering Kabul in its northeast, Zurmat and Afghanistan to its east and Kandahar to its southwest.
"Ghazni, in the third clime, is also known as Zabul. Zabulistan consists of this province, and some consider Kandahar to be in Zabulistan. Ghazni is fourteen leagues southwest of Kabul. Those who take the road leave Ghazni at daybreak and arrive in Kabul in the afternoon, whereas the thirteen league road between Kabul and Adinapur (near modern Jalalabad) is so poor that no one can do it in a day. It is a miserable province. The river is a four- or five mill stream. The city of Ghazni and another four or five villages are watered by it, while another three or four others are irrigated by subterranean aqueducts. The grapes and melons of Ghazni are better than those of Kabul; the apples are also good and are taken to Hindustan (India). The agriculture is laborous because new soil must be brought in every year for whatever amount of land is planted. The yield, however, is better than that of Kabul. They plant madder, the best crop, all which is taken to Hindustan." Zahir ud-Din Babur, 1504-6 CE
History of Zabulistan
The first mentions of the region coincides with its takeover by the so-called Iranian Huns in the 4th century. Initially being conquered by the Alkhan, then the Nezaks in the 5th century. The region fell to the Turk Shahis in the 7th century, then being controlled by a collection loose suzerains of the Hindu Shahis to the 11th century, when it was finally conquered and Islamized by the Ghaznavids after 961 CE.
The first mentions of the word Zabul is from coinage of what's known as "the early anonymous clan-rulers". These were late fourth-century tribal chiefs and possibly former governors of the Sasanids from the north of the Hindu Kush, who following the course of the Kidarites, declared independence from Sasanid dominance. By 384/5 CE, they controlled Kāpiśī and Gandhara, and started minting their own characteristic coins in the formerly Sasanian mint. A set of these anonymous coins including some of the coins of king Khilgila I, the first Alkhan kings known by name, bore the legend Shāh Zāwbul Ālkhān (Bactrian: ϸαυο ζαοβλ αλχανο) translated as ‘King of Zabul Alkhan’. This suggests Alkhan control of the Zabulistan region southwest of modern Kabul from an early time of Alkhan dominance in the region. Alkhan power, primarily based in the Kapisa and Gandhara valleys, was seldom concentrated with one king alone, as shown by the variety of Alkhan coins minted simultaneously in the different regions of the empires control, which by 484 CE reached all the way to Mawla in Central India. Northern Zabulistan is understood to have remained under nominal control of the Alkhan rulers of Kāpiśī, with the rest remaining under nominal Sasanid rule until Peroz I's defeat by the Hephthalites in 484 CE, which facilitated the takeover of Zabulistan by the new independent ruler Nezak Shah.
Following the collapse of Sasanid control in Tokharistan in 484 CE, and with Alkhan coinage expanding into the Indian subcontinent, numismatic evidence accounts for the consolidation of a new dynasty in Kapisa and Zabul. The Nezak Shah dynasty, identified through their unique coin designs and the Pahlavi Nezak Shah stamp (previously interpreted by Göbl as Napki MLK) on their coins, supposedly opened a mint in Ghazni (which's coins are identified by Göbl as the š-group of Nezak coinage) following 484 CE. Later, they managed to also consolidate their rule over Kāpiśī, where they overtook the local mint around the first quarter of the 6th-century CE (whose coins are identified by Göbl as the ā-group). Unlike the contemporary Hephthalites and Alkhan, they did not use a tamga, but instead donned a golden winged bull-headed crown as their primary signifier.
Sometime after 532 CE, after Mihrakulas devastating defeat against Yasodharman at Mawla, Alkhan power is understood to have subsequently returned to the Gandhara and the Kāpiśī valleys, thereby having to confront the Nezaks. Whether this encounter was mostly peaceful or hostile is currently unknown, but has been recorded in part among numismatic evidence, from Alkhan coins minted in Gandhara with the characteristic Nezak bull-headed crown over an otherwise typically Alkhan design, to the overstriking of Nezak coins in the second half of the 6th-century by the Alkhan ruler Toramana II. At around the same period, the Sasanians under Khusro I (r. 531-579) briefly reestablished their control of Balkh, and probably also Zabulistan, which is supported by a Sasanian administrative seal found there from the same period. Succeeding Sasanian control of Zabulistan by the end of the 6th-century, a new group of coins are struck with an š-mint (Zabul) brand and in a design reminiscent of both Alkhan and Nezak coinage, though ultimately missing the bull-headed crown of the Nezaks and struck with the Alkhan tamga, while the Nezak ā-coinage is retained in Kāpiśī. This new issue is known as the Alkhan-Nezak Crossover, and which dynasty continued to issue coinage from the Ghazni-mint until the middle of the 7th-century.
The Alkhan-Nezak Crossover
The Turk Shahis
According to book writer André Wink,
"In southern and eastern Afghanistan, the regions of Zamindawar (Zamin I Datbar or land of the justice giver, the classical Archosia) and Zabulistan or Zabul (Jabala, Kapisha, Kia pi shi) and Kabul, the Arabs were effectively opposed for more than two centuries, from 643 to 870 AD, by the indigenous rulers the Zunbils and the related Kabul-Shahs of the dynasty which became known as the Buddhist-Shahi. With Makran and Baluchistan and much of Sindh this area can be reckoned to belong to the cultural and political frontier zone between India and Persia. It is clear however that in the seventh to the ninth centuries the Zunbils and their kinsmen the Kabulshahs ruled over a predominantly Indian rather than a Persian realm. The Arab geographers, in effect commonly speak of that king of "Al Hind" ...(who) bore the title of Zunbil."
According to another book by William Bayne Fisher and Richard Nelson Frye:
"One of the most important aspects of early Saffarid policy of significance for the spread of Islam in Afghanistan and on the borders long after their empire had collapsed, was that of expansion into eastern Afghanistan. The early Arab governors of Sistan had at times penetrated as far as Ghazna and Kabul, but these had been little more than slave and plunder raids. There was fierce resistance from the local rulers of these regions, above all from the line of Zunbils who ruled in Zamindavar and Zabulistan."
The region of southern Afghanistan was first invaded by Muslim Arabs from Zaranj in what is now Nimruz Province. From there they marched toward Bost, Kandahar, Zabulistan, and reached Kabul. In 683 Kabul revolted and defeated the Muslim army, but two years later Zabul's army was routed by the Arabs.
"We are told that it was only in 870 AD that Zabulistan was finally conquered by one Yakub who was the virtual ruler of the neighbouring Iranian province of Siestan. The king was killed and his subjects were made Muslims."
"One of the most important aspects of the early Saffarid policy of significance for the spread of Islam in Afghanistan and on the borders of India long after their empire had collapsed, was that of expansion into eastern Afghanistan. The early Arab governors of Sistan had at times penetrated as far as Ghazana and Kabul, but these had been little more than slave and plunder raids. There was a fierce resistance from the local rulers of these regions, above all from the line of Zunbils who ruled in Zamindavar and Zabulistan and who were probably epigoni of the southern Hepthalite or Chionite kingdom of Zabul; on more than one occasion, these Zunbils inflicted sharp defeats on the Muslims. The Zunbils were linked with the Kabul-Shahs of the Shahi dynasty; the whole river valley was at this time culturally and religiously an outpost of the Indian world, as of course it had been in the earlier centuries during the heyday of the Buddhist Gandhara civilization."
In pre-Islamic times, Zabulistan is known to have been a place of various religious cults and practices, with Ghazna being an old stop on the silk and spice trade flowing between Tokharistan and India. Archaeological sites such as the 8th-century Tapa Sardar and Gardez show a blend of Buddhism with strong Shaivst iconography. Around 644 CE, the Chinese travelling monk Xuanzang made an account of Zabul (which he called by its Sanskrit name Jaguda), which he describes as mainly pagan, though also respecting Mahayana Buddhism, which although in the minority had the support of its royals. In terms of other cults, the god Śuna (Pashto: ږون/ږو), which is an epithet for the god Indra, is described to be the prime deity of the country.
Although they worship various gods, they respect the Triple Gem. There are several hundred monasteries with more than ten thousand monks, all of whom study Mahayana teachings. The reigning king is a man of pure faith who inherited a throne handed down through many generations. He has engaged himself in performing meritorious deeds and is intelligent and studious. There are more than ten stupas built by king Asoka. Deva-temples number several tens, and the heretics, who are in the majority, live together. Their disciples are extremely numerous, and they worship the god Śuna.
He goes on to describe the god as residing on top of a mountain in Zabul called the Śunāsīra mountain, where people came "from far and near and high and low", even attracting kings, ministers, officials and common people of regions where different customs were observed, to pay homage and make donations.
"They either offer gold, silver, and rare gems or present sheep, horses, and other domestic animals to the god in competition with each other to show their piety and sincerity. Therefore gold and silver are scattered all over the ground, and sheep and horses ﬁll up the valley. Nobody dares to covet them, for everyone is eager to make offerings to the god. To those who respect and serve the heretics and practice asceticism whole-heartedly, the god imparts magical incantations, of which the heretics make effective use in most cases; for the treatment of disease, they are quite efﬁcacious."
- Xuanzang, 644 CE
The god Śuna is again mentioned in Islamic sources in the recounting of the Saffarid conquest of Zabulistan, in the Arabic rendering Zūn (Arabic: زون), which refers to its adherents as Hindus. These sources mention two temples, one at Zamindawar and one at Sakkawand. The temple at Sakkawand was sacked and plundered in 870 CE.
"It is related that, Amru Lais conferred the governorship of Zabulistan on Fardghan and sent him there at the head of four thousand horses. There was a large place of worship of the God Zhun in the country, which was called Sakawand, and people used to come on pilgrimage to the Idols of that place. When Fardaghan arrived in Zabulistan he led his army against it, took the temples broke the idols in pieces, and overthrew the idolators. Some of the plunder he distributed among the troops, the rest he sent to Amru Lais."
Part of a series on the
|History of Afghanistan|
|Associated Historical Regions|
"The activities of the Saffarid brothers on the Indian frontier attracted special attention in the Caliphate thanks to the care they took to send exotic presents from the plunder to the Abbasid court. Yaqub, for instance, at one time sent fifty gold and silver idols from Kabul to the caliph Al-Mutamid who dispatched them to Mecca. Another set of Idols lavishly decorated with jewels and silver, sent by him, Amr in 896 from Sakawand (a place in the Logar valley between Ghazna and Kabul which the sources describe as a pilgrimage centre dedicated to God Zhun), caused a sensation in Baghdad on account of their strangeness."
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- Minorsky, V. (2015). Ḥudūd al-ʿĀlam (The Regions of the World). Great Britain: The E. J. W. Gibb Memorial Trust. p. 346. ISBN 978-0-906094-03-7.
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- Minorsky, V. (2015). Ḥudūd al-ʿĀlam (The Regions of the World). Great Britain: The E. J. W. Gibb Memorial Trust. p. 168. ISBN 978-0-906094-03-7.
- Hamd-allah Mustawfi (1919). The Geographical Part Of The Nuzhat-al-qulub.
- "ḠAZNĪ – Encyclopaedia Iranica". www.iranicaonline.org. Retrieved 2018-12-18.
- "6. ALKHAN: From the Anonymous Clan-rulers to King Khingila | Digitaler Ausstellungskatalog". pro.geo.univie.ac.at. Retrieved 2018-06-22.
- Vondrovec, Klaus (2014). Coinage of the Iranian Huns and Their Successors from Bactria to Gandhara: 4th to 8th Century ce. Vienna: Verlag der Österreichischen Akademie der Wissenschaften.
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- Al-Hind: Early medieval India and the expansion of Islam, 7th-11th centuries By André Wink Edition: illustrated Published by BRILL, 2002 Page 112 to 114 ISBN 0-391-04173-8, ISBN 978-0-391-04173-8
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When Fardaghan arrived in Zabulistan, he led his army against Sakawand, a large Hindu place of worship in that country with a temple and many idols. He took the temple, broke the idols into pieces, and overthrew the idolaters. He informed Amr ibn Lais of the conquest and asked for reinforcements. When the news of the fall of Sakawand reached Kamalu, who was Rai of Hindustan, he collected an innumerable army and marched towards Zabulistan to- take revenge.
- Elliot, Sir Henry Miers (1953). The History of India. Trübner and Co. p. 20.
There was a large Hindu place of worship in that country, which was called Sakawand, and people used to come on pilgrimage from the most remote parts of Hindustan to the idols of that place. When Fardaghan arrived in Zabulistan he led bis army against it, took the temple, broke the idols in pieces, and overthrew the idolaters. Some of the plunder he distributed among the troops, the rest he sent to Amru Lais, informing him of the conquest, and asking for reinforcements.
- Jamiu-l-Hikayat of Muhammad Uffi Page 175 from The History of India told by its own Historians H M Elliot and Dowson Volume 2
- The History and Culture of the Indian People: The age of imperial Kanauj By Ramesh Chandra Majumdar, Bharatiya Vidya Bhavan, Bhāratīya Itihāsa Samiti Published by G. Allen & Unwin, 1969 Page 113
- Al-Hind: The Making of the Indo-Islamic World By André Wink Edition: illustrated Published by BRILL, 2002 Page 124