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Rai Sayal Rajputs

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Nawab Rai Akber Khan Sayal Rajput

The Sayal Rajput (also written as Siyal, Syal, Sayal, Seyal) is a tribe of the Punjab region of Pakistan. 

            Sayal are Rajputs ,Jatt ,Khatris ,like Kapoors.Heer was daughter of "Nawab Rai Akber khan Sayal Rajput".

Ethnographic classification

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Denzil Ibbetson, an administrator of the British Raj, classified the Sials as a tribe rather than as a caste. He believed, like John Nesfield, that the society of the Northwest Frontier Provinces and Punjab in British India did not permit the rigid imposition of an administratively-defined caste construct as his colleague, H. H. Risley preferred. According to Ibbetson, society in Punjab was less governed by Brahmanical ideas of caste, based on varna, and instead was more open and fluid. Tribes, which he considered to be kin-based groups that dominated small areas, were the dominant feature of rural life. Caste designators, such as Jat and Rajput, were status-based titles to which any tribe that rose to social prominence could lay a claim, and which could be dismissed by their peers if they declined. Susan Bayly, a modern anthropologist, considers him to have had "a high degree of accuracy in his observations of Punjab society ... [I]n his writings we really do see the beginnings of modern, regionally based Indian anthroplogy."[1]

Following the introduction of the Punjab Land Alienation Act in 1900, the authorities of the Raj classified the Sials who inhabited the Punjab as an "agricultural tribe", a term that was administratively synonymous with the "martial race" classification that was used for the purposes of determining the suitability of a person as a recruit to the British Indian Army.[2].

Heer Ranjha Love story

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Heer was daughter of "Nawab Rai Akber Khan Sayal Rajput" .Ranjha was belong to jatt family. Their real love story had written by "syed Waris Ali Shah.

Heer-Ranjha


History

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During the fifteenth- and sixteenth centuries, during the period of the Mughal empire, the Sial and Kharal tribes were dominant in parts of the lower Bari and Rachna doabs of Punjab. The 1809 Treaty of Amritsar, agreed between Ranjit Singh, the Sikh leader, and the British, gave him a carte blanche to consolidate territorial gains north of the Sutlej river at the expense both of other Sikh chiefs and their peers among the other dominant communities. In 1816, the Sial chief of Jhang, in Rachna doab, was ousted, having previously been forced to pay tribute to Singh for several years.[3] The Sials in Jhang, as in many other areas of the Punjab, had once been nomadic pastoralists. They did not necessary cultivate all of the land that they controlled and it was the actions of the Sikh empire and, later, the land reforms of the Raj administration that caused them to turn to cultivation.[4].The Sial tribe are a Punjabi people found among Muslim , Sikhs and Hindus in Pakistan and India . Sials are found among Rajputs[1]and Khatris[2] There is also branch of Jatt originating predominantly from the Jhang District of northern Punjab, Pakistan. The Sials are predominantly Muslims and there are also Christian, Sials. After the independence of Pakistan, Hindu and Sikh Sials migrated from West Punjab to East Punjab in India. Muslim Sials live in Pakistan while non-Muslims in India. Among Sikhs the Sials are predominantly Rajput, however, there are Sials in Jafarabad, Nasirabad and Bolan districts of Balochistan. Sials living in Punjab , Sindh & Balochistan speak Punjabi, Sindhi and Siraiki. There are also Rind Sial a Baloch tribe. 2 Sial (tribe) Sial (Punjabi: ਸਯਾਲ , ï»ïºŽï¯¿ïº³, Sindhi: सà¥à¤¯à¤¾à¤² , ï»ïºŽï»´ïº³) is a Punjabi tribe originating and predominantly from the Jhang District of northern Punjab, Pakistan. The Sials are predominantly Muslim by faith but there are also Christian, Sikh and Hindu Sials. After the partition of India, Hindu and Sikh Sials had to leave their ancestral homelands in areas of West Punjab which now fall in Pakistan . They now live in India. Muslim Sials are usually found in Pakistan. Among Hindus, the Sials are predominantly Khatris. However, there are Rajput and Jat Sials as well . Contents 1 Origins 1.1 Seu, Teu and Gheu 1.2 Theory of migration from Rajputana 2 History 3 Sials today 4 Popular Sials Origins Seu, Teu and Gheu One theory says that Seu, Teu and Gheu were three brothers from a tribe of the Agnikula clan. It is believed that the Tiwanas are the descendants of Teu, the Ghebas of Rawalpindi are the descendants of Gheu while the Sials of Jhang are the descendants of Seu (also known as Rai Sial). Theory of migration from Rajputana According to another theory, the Sials migrated from Rajputana to the Pakpattan area, where they embraced Islam after coming under the influence of Baba Fariduddin Masud Ganj Shakar at Ajodhan. From there, they came to Jhang which was then administered by the Nauls, who represented the rulers of Delhi. History Rai Sial married the daughter of Bhai Khan Mekan, the chief of the Mekan tribe, who lived at that time in the Sahiwal area of present-day Shahpur tehsil of the Sargodha District. A village named Kot Bhai Khan (the fort of Bhai Khan), exists to this day in the Jhawarian area in Shahpur. The Sials clashed with the Nauls and finally captured a wide portion of the Sandal Bar and Vichanh areas in the Chaj Doab (The Doab (fluvial tract) between the rivers Jhelum and Chenab). Sials today Sials are divided into more than a hundred clans. All sub-clan names have the suffix Ana. For example, Jabboana, Malkana, Ladhiana, Mirjana, Chucchkana, Mighiana, Bhojoana, Tarhana, Hasnana, Janjiana, Bharwana and Gagrana. During British Rule, because of local tribal feuds, one Sial clan migrated from Jhang to the princely state of Khairpur in Sindh and became trusted deputies of the Talpur, the ruler of state. Their descendants now live in the Sami village of Khairpur district in Sindh province. Except Khairpur, a large number of people belonging to siyal tribe live in Larkana, Shikarpur, Gohtaki, Naushehero Feroz, Hyderabad, Dadu and Badin districts of Sindh, Pakistan. Popular Sials Shaykh ul Islam Dr. Muhammad Tahir ul-Qadri, famous Muslim scholar Meera Syal, Acclaimed British comedian and film maker Mahar Karim Buksh khan Sial Late Trible chief Khanewal Muhammad Younas khan Sial Trible chief Khanewal Muhammad Sarfaraz Sial Famous Writter in local news papers 3 HISTORY Rai Sial married the daughter of Bhai Khan Mekan, the chief of the Mekan tribe, who lived at that time in the Sahiwal area of present-day Shahpur tehsil of the Sargodha District. A village named \'\'Kot Bhai Khan\'\' (the fort of Bhai Khan), exists to this day in the Jhawarian area in Shahpur. The Sials clashed with the Nauls and finally captured a wide portion of the Sandal Bar and Vichanh areas in the Chaj Doab (The Doab (fluvial tract) between the rivers Jhelum and Chenab).

Origins

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The origin of the Rajputs has been a much-debated topic among the historians. Colonial-era writers characterised them as descendants of the foreign invaders such as the Scythians or the Hunas, and believed that the Agnikula myth was invented to conceal their foreign origin.[5] According to this theory, the Rajputs originated when these invaders were assimilated into the Kshatriya category during the 6th or 7th century, following the collapse of the Gupta Empire.[6][7] While many of these colonial writers propagated this foreign-origin theory in order to legitimise the colonial rule, the theory was also supported by some Indian scholars, such as D. R. Bhandarkar.[5] The Indian nationalist historians, such as C. V. Vaidya, believed the Rajputs to be descendants of the ancient Vedic Aryan Kshatriyas.[8] A third group of historians, which includes Jai Narayan Asopa, theorized that the Rajputs were Brahmins who became rulers.[9]

However, recent research suggests that the Rajputs came from a variety of ethnic and geographical backgrounds.[10] The root word "rajaputra" (literally "son of a king") first appears as a designation for royal officials in the 11th century Sanskrit inscriptions. According to some scholars, it was reserved for the immediate relatives of a king; others believe that it was used by a larger group of high-ranking men.[11] Over time, the derivative term "Rajput" came to denote a hereditary political status, which was not necessarily very high: the term could denote a wide range of rank-holders, from an actual son of a king to the lowest-ranked landholder.[12] Before the 15th century, the term "Rajput" was associated with people of mixed-caste origin, and was therefore considered inferior in rank to "Kshatriya".[13]

Gradually, the term Rajput came to denote a social class, which was formed when the various tribal and nomadic groups became landed aristocrats, and transformed into the ruling class.[14] These groups assumed the title "Rajput" as part of their claim to higher social positions and ranks.[15] The early medieval literature suggests that this newly formed Rajput class comprised people from multiple castes.[16] Thus, the Rajput identity is not the result of a shared ancestry. Rather, it emerged when different social groups of medieval India sought to legitimize their newly acquired political power by claiming Kshatriya status. These groups started identifying as Rajput at different times, in different ways.[17]

Rajput kingdoms

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During their centuries-long rule, the Rajputs constructed several palaces. Shown here is the Junagarh Fort in Bikaner, Rajasthan, which was built by the Rathore Rajputs.
Amarkot Fort built by Rana Amar Singh in present-day Sindh, Pakistan

The Rajput kingdoms were disparate: loyalty to a clan was more important than allegiance to the wider Rajput social grouping, meaning that one clan would fight another. This and the internecine jostling for position that took place when a clan leader (raja) died meant that Rajput politics were fluid and prevented the formation of a coherent Rajput empire.[18]

The first major Rajput kingdom was the Sisodia-ruled kingdom of Mewar.[10] However, the term "Rajput" has also been used as an anachronistic designation for the earlier Hindu dynasties that succeeded the Gurjara-Pratiharas, such as the Chahamanas (of Shakambhari, Nadol and Jalor), the Tomaras, the Chaulukyas, the Paramaras, the Gahadavalas, and the Chandelas.[19][20] These dynasties confronted the Ghaznavid and Ghurid invaders during the 11th and 12th centuries. Although the Rajput identity did not exist at this time, these lineages were classified as aristocratic Rajput clans in the later times.[21]

Chittor Fort, built by a dynasty of Sisodia Rajputs, is one of the largest forts in India.

In the 15th century, the Muslim sultans of Malwa and Gujarat put a joint effort to overcome the Mewar ruler Rana Kumbha but both the sultans were defeated.[22] Subsequently, in 1518 the Rajput Mewar Kingdom under Rana Sanga achieved a major victory over Sultan Ibrahim Lodhi of Delhi Sultanate and afterwards Rana's influence extended up to the striking distance of Pilia Khar in Agra.[23][24] Accordingly, Rana Sanga came to be the most distinguished indigenous contender for supremacy but was defeated by the Mughal invader Babur at Battle of Khanwa in 1527.[25]

From as early as the 16th century, Purbiya Rajput soldiers from the eastern regions of Bihar and Awadh, were recruited as mercenaries for Rajputs in the west, particularly in the Malwa region.[26]

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The Heer Ranjha and Mirza Sahiban, epic poems of Punjabi literature, refers to the Sials. The two heroines, Heer and Sahiban, are depicted as young and independent-minded daughters of Sial chieftains in revolt against traditional tribal conservatism.[27][need quotation to verify] Heer is depicted as a part of the family of a Jato Chieftain of Rajput descent clans, while Sahiban is simply portrayed as part of a Jat family.[28][29][30][31]

References

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  1. ^ Bayly, Susan (2001). Caste, Society and Politics in India from the Eighteenth Century to the Modern Age. Cambridge University Press. pp. 139–141. ISBN 9780521798426.
  2. ^ Mazumder, Rajit K. (2003). The Indian Army and the Making of Punjab. Orient Blackswan. pp. 104–105. ISBN 9788178240596.
  3. ^ Grewal, J. S. (1998). The Sikhs of the Punjab. Cambridge University Press. pp. 4, 102–104, 248. ISBN 9780521637640.
  4. ^ van den Dungen, P. H. M. (1968). "Changes in Status and Occupation in Nineteenth Century Panjab". In Low, Donald Anthony (ed.). Soundings in Modern South Asian History. University of California Press. pp. 72–74.
  5. ^ a b Alf Hiltebeitel 1999, pp. 439–440.
  6. ^ Bhrigupati Singh 2015, p. 38.
  7. ^ Pradeep Barua 2005, p. 24.
  8. ^ Alf Hiltebeitel 1999, pp. 440–441.
  9. ^ Alf Hiltebeitel 1999, pp. 441–442.
  10. ^ a b Catherine B. Asher & Cynthia Talbot 2006, p. 99.
  11. ^ Cynthia Talbot 2015, p. 119.
  12. ^ Brajadulal Chattopadhyaya 1994, pp. 79–80.
  13. ^ Satish Chandra 1982, p. 92.
  14. ^ Tanuja Kothiyal 2016, p. 8.
  15. ^ Richard Gabriel Fox 1971, p. 16.
  16. ^ Brajadulal Chattopadhyaya 1994, p. 60.
  17. ^ Brajadulal Chattopadhyaya 1994, p. 59.
  18. ^ Pradeep Barua 2005, p. 25.
  19. ^ Peter Jackson 2003, p. 9.
  20. ^ Cynthia Talbot 2015, p. 33.
  21. ^ Cynthia Talbot 2015, p. 33-35.
  22. ^ Naravane, M.S (1999). The Rajputs of Rajputana: A Glimpse of Medieval Rajasthan. APH Publishing. p. 95. ISBN 978-81-7648-118-2.
  23. ^ Chandra, Satish (2004). Medieval India: From Sultanat to the Mughals-Delhi Sultanat (1206–1526) - Part One. Har-Anand Publications. p. 224. ISBN 978-81-241-1064-5.
  24. ^ Sarda, Har Bilas (1970). Maharana Sāngā, the Hindupat: The Last Great Leader of the Rajput Race. Kumar Bros. p. 1.
  25. ^ Pradeep Barua 2005, pp. 33–34.
  26. ^ Farooqui, Amar (2007). "The Subjugation of the Sindia State". In Ernst, Waltraud; Pati, Biswamoy (eds.). India's Princely States: People, Princes and Colonialism. Routledge. p. 57. ISBN 978-1-134-11988-2.
  27. ^ Mirza, Shafqat Tanvir (1991). Resistance Themes in Saraiki Literature. Lahore: Vanguard Books. pp. 9–17.
  28. ^ Shackle, Christopher (1992). "Transition and Transformation in Varis Shah's Hir". In Shackle, Christopher; Snell, Rupert (eds.). The Indian Narrative: Perspectives and Patterns. Otto Harrassowitz Verlag. p. 243. ISBN 978-3-44703-241-4.
  29. ^ Shackle, Christopher (2013). "Sacred Love, Lyrical Death". In Sardar, Ziauddin; Yassin-Kassab, Robin (eds.). Reclaiming Al-andalus: Love and Death. Oxford University Press. p. 33. ISBN 978-1-84904-307-6.
  30. ^ Bhindra, Pritpal (2002). Bhindra, Pritpal; Singh, Chattar (eds.). Chritro pakhyaan: tales of male-female tricky deceptions from Sri Dasam Granth, Volume 1. p. 199. ISBN 978-8-17601-484-7. You go to the domain of humanity and take birth into the family of Sial Jat
  31. ^ Khan, Hussain A (2004). Re-Thinking Punjab: The Construction of Siraiki Identity. Lahore : Research and Publication Centres. p. 130. ISBN 978-9-69862-309-8.


Category:Social groups of Punjab, India Category:Social groups of Punjab, Pakistan

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