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Mahmud Of Ghazni

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Mahmud and Ayaz
The Sultan is to the right, shaking the hand of the sheykh, with Ayaz standing behind him. The figure to his right is Shah Abbas I who reigned about 600 years later.
Tehran Museum of Contemporary Art, Tehran


Mahmud of Ghazni (Persian: محمود غزنوی Maḥmūd-e Ghaznawī) (November 2 971–April 30 1030), also known as Yāmīn al-Dawlah Maḥmūd (in full: Yāmīn al-Dawlah Abd al-Qāṣim Maḥmūd Ibn Sebük Tegīn), was the ruler of the Ghaznavid Empire from 997 until his death. Mahmud turned the former provincial city of Ghazni into the wealthy capital of an extensive empire which included modern-day Afghanistan, most of Iran and Pakistan as well as regions in the northwest India (now). He was also the first ruler to carry the title Sultan, signifying his break from the suzerainty of the Caliph.

Lineage

Mahmud's grandfather was Alptigin, a Turkic slave-guard of the Samanids in Balkh who crossed the Hindu Kush mountains to seize Ghazni from the declining Samanid kingdom, located strategically on the road between Kabul and Kandahar. Alptigin was succeeded in 977 by his Turkic slave and son-in-law Sebüktigin, father of Mahmud,[1] who enlarged upon Alptigin's conquests, extending his domain north to Balkh, west to Kandahar and Khorasan province, and east to the Indus River. According to Ferishta, Mahmoud's mother was a Persian noble from Zabulistan[2] - this information contradicts Ferdowsi's satirization of Mahmud for "being descended from slaves on both maternal and paternal side".

Sebüktigin was recognized by the Caliph in Baghdad as governor of his dominions. He died in 997, and was succeeded by his younger son Sultan Ismail of Ghazni. Mahmud rebelled against his younger brother, Sultan Ismail of Ghazni, and took over the Ghazni as the new Sultan.

Military campaigns

In 994 Mahmud was engaged with his father Sebüktigin in the capture of Khorasan from the rebel Fa'iq in aid of the Samanid Emir Nuh II. During this period the Samanid state became highly unstable, with shifting internal political tides as various factions vied for control, chief being Abu'l-Qasim Simjuri, Fa'iq, Abu Ali, the General Behtuzun as well as the neighbouring Buyid and Qarakhanids.

Consolidation of Rule

Sultan Mahmud's first campaign was against the Qarakhanid Empire in the North to his Empire. After his defeat he had to enlist the alliance of Seljuk Turks in southern Soghdia and Khwarazm and diplomatically secure his north by 998. In 999 under the reign of 'Abd al-Malik II of the Samanids engaged in hostilities with Mahmud over Khorasan after political alliances shifted under a new Samanid Emir. These forces were defeated when the Qarakhanids under Nasr Khan invaded them from the North even as Fa'iq died. He then solicited an alliance and cemented it with by marrying Nasr Khan's daughter.

Enlarge picture
Coins of Yamin ud-Daulah Mahmud, circa 998 AD - 1030 AD, AR Dirham,Issued from Gazani.
Obv: Arabic Legends : 'Muhammad Rasul/Allah Yamin al-Daw/la w Amin al-Milla/Mahmud'. Rev: Arabic Legends :'Al-Kadir billah ' .

The Multan and Hindu Shahi Struggles

Mahmud's first campaign to the south was against the Ismaili Fatimid Kingdom at Multan in a bid to curry political favor and recognition with the Abbassid Caliphate engaged with the Fatimids elsewhere. Raja Jayapala of the Hindu Shahi Dynasty of Gandhara at this point attempted to gain retribution, for an earlier military defeat at the hands of Ghazni under Mehmud's father in the late 980s that had lost him extensive territory, but was again defeated. His son Anandapala succeeded him and continued the struggle, assembling a powerful confederacy which was defeated once more at Lahore in 1008 bringing Mahmud control of the Hindu Shahi dominions of Updhanpura.[3]

There is considerable evidence from writings of Al-Biruni, Soghidan, Uyghur and Manichean texts that the Buddhists, Hindus and Jains were accepted as People of the Book and references to Buddha as Burxan or as a prophet can be found. After the initial destruction and pillage Buddhists, Jains and Hindus were granted protected subject status as dhimmis.[4]

Indian Campaigns

Following the defeat of the Rajput Confederacy, after deciding to teach them all a lesson for combining against him, discovering that they were rich, and that their temples were great repositories of wealth; Mahmud then set out on regular expeditions against them, leaving the conquered kingdoms in the hands of Hindu vassals annexing only the Punjab region.[3] He is also on record for having vowed to raid Hind every year.

Mahmud had already had relationships with the leadership in Balkh through marriage, its local Emir Abu Nasr Mohammad, offered his services to the Sultan and his daughter to Mahmud's son, Muhammad. After Nasr’s death Mahmud brought Balkh under his leadership. This alliance greatly helped him during his expeditions into Northern India.

The Indian kingdoms of Nagarkot, Thanesar, Kannauj, Gwalior, and Ujjain were all conquered and left in the hands of Hindu, Jain and Buddhist Kings as vassal states and he was pragmatic enough not to shirk making alliances and enlisting local peoples into his armies at all ranks.

The later invasions of Mahmud were specifically directed to temple towns as Indian temples were depositories of great wealth, in cash, golden idols, diamonds, and jewelery; Nagarkot, Thanesar, Mathura, Kanauj, Kalinjar and Somnath. Mahmud's armies stripped the temples of their wealth and then destroyed them at Varanasi, Ujjain, Maheshwar, Jwalamukhi, and Dwarka.

Political challenges and his death

The last four years of Mahmud's life were spent contending with the influx of Oghuz Turkic horse tribes from Central Asia, the Buyid Dynasty and rebellions by Seljuqs.

Sultan Mahmud died on April 30 1030. His mausoleum is located at Ghazni (in modern Afghanistan).[5]

Campaign timeline

As a Prince As a Ruler
Note: A historical narrative states in this battle, under the onslaught of the Gakhar tribe Mahmud's army was about to retreat when Jayapala's son King Anandpala's elephant took flight and turned the tide of the battle.



Mahmud's campaigns seem to have been motivated by both religious zeal against both the Fatimids Shiites and non-Muslims; Buddhists, Jains and Hindus. His principal drive remained the Ismaili Shiites, Buyid Iran as well as favor and recognition of independence from the Abbassid Caliphate. The wealth plundered from the Rajput Confederacy and his Indian campaigns went a long way towards meeting those ends. By 1027, Mahmud had accomplished this as well as capturing most of Pakistan and North Western India as well as obtaining formal recognition of Ghazni's sovereignty from the Abbasid Khalifah, al-Qadir Billah, as well as the title of Yameen ud Daula.

Controversy

It is also noted that Ghazni reveled in being renowned as an iconoclast. He is also frequently criticized for his desecration of temples and has been called a bloodthirsty tyrant and robber[3] as well as being accused of persecution for the nature of his expeditions, in the Indian sub-continent, which were marked by a large baggage train of slaves as plunder and has led to the accusation that he attempted to convert non-Muslims by force. Mahmud, like the Arabs in Sindh, recognized the locals as Dhimmis. [6] Holt and Lewis state that "he shed no blood except in the exigencies of war".[3] and was tolerant in dealings with his own Hindu subjects, some of whom rose to high posts in his administration, such as his Hindu General Tilak [3]

Regional Attitudes Towards Mahmud's Memory

In Afghanistan, Mahmud is celebrated as a national hero and a great patron of the arts, architecture and literature as well as a vanguard of Islam and a paragon of virtue and piety.

In modern Pakistan he is hailed as a conquering hero who established the standard of Islam upon heathen land, while in India he may be depicted as raiding iconoclastic invader, bent upon the loot and plunder of a peaceful Hindu population. Conversion to Islam of the native population has also become a controversial topic with the versions of sword enforced mass conversions vs. inspirational missionary activity. Over the past century with the rise of Hindutva and the partition of India, a lot more attention has been focused on casualties, temple destructions, slavery and forced conversions to Islam than before. This controversy has been further stoked by the depictions of the historical Mahmud as either a hero or a villain by the polarization of nationalist or ideological orientations.

Iranians remember him as an Orthodox Sunni who was responsible for the revival of the Persian culture by commissioning and appointing Persians to high offices in his administration as ministers, viziers and generals. In addition Iranians remember him for the promotion and preference of Persian language instead of Turkish and patronage of great nationalist poets and scholars such as Ferdowsi, Al-Biruni and Ferishta as well as his Lion and Sun flag which is still a national symbol in the modern state of Iran.

Relationship with Ayaz

Main article: Malik Ayaz
It is related that Mahmud fell in love with a young male slave by the name of Ayaz. The love he bore his favorite, and the latter's devotion, became a staple of Islamic lore, emblematic of ideal love affairs. The Sultan, in later love poetry was transformed into a symbol of "a slave to his slave."[7] Ayaz became the paragon of the ideal beloved, and a model of purity in Sufi literature.

In 1021 the Sultan raised Ayaz to kingship, awarding him the throne of Lahore. The poet Sa'adi was among those celebrating the two.[1] "Under the Turkish Ghaznavid, Seljuk, and Khawarazmshah rulers of Iran in the eleventh and twelfth centuries, pederasty was quite common in courtly circles." [2]

Legacy

Under his reign the region broke away cleanly from the Samanid sphere of influence and hastened their end. While he nominally acknowledged the Abbassids as Caliph as a matter of form, he was also granted the title Sultan as recognition of his independence.

By the end of his reign, the Ghaznavid Empire extended from Kurdistan in the west to Samarkand in the northeast, and from the Caspian Sea to the Yamuna. Although his raids carried his forces across Indian sub-continent, only the Punjab and Sindh, modern Pakistan, came under his permanent rule; Kashmir, the Doab, Rajasthan and Gujarat remained under the control of the local vassal Rajput dynasties.

The wealth brought back to Ghazni was enormous, and contemporary historians (e.g. Abolfazl Beyhaghi, Ferdowsi) give glowing descriptions of the magnificence of the capital, as well as of the conqueror's munificent support of literature. He transformed Ghazni the first center of Persian literature[7] into one of the leading cities of Central Asia, patronizing scholars, establishing colleges, laying out gardens, and building mosques, palaces, and caravansaries. He patronized Ferdowsi to write the Shahnameh, and after his expedition across the gangetic plains in 1017 of Al-Biruni to compose his Tarikh Al-Hind in order to understand the Indians and their beliefs.

On April 30, 1030, Sultan Mahmud died in Ghazni, at the age of 59 years. Sultan Mahmud had contracted malaria during his last invasion. The medical complication from malaria had caused lethal tuberculosis. He had been a gifted military commander, and during his rule, universities were founded to study various subjects such as mathematics, religion, the humanities, and medicine. Islam was the main with religion of his kingdom and Hanafi school thought favored. The Perso-Afghan dialect Dari was made the official language.

The Ghaznavid Empire was ruled by his successors for 157 years, but after Mahmud it never reached anything like the same splendor and power. The expanding Seljuk Turkish empire absorbed most of the Ghaznavid west. The Ghorids captured Ghazni c. 1150, and Muhammad Ghori captured the last Ghaznavid stronghold at Lahore in 1187. The Ghaznavids went on to live as the Nasher-Khans in their home of Ghazni until the 20th century.

Pakistan today has named one of its medium-range missiles in honour of him.

See also

References and footnotes

1. ^ Encyclopædia Britannica Online - Mahmud of Ghazna
2. ^ Muhammad Qāsim Hindū Šāh Astarābādī Firištah, "History Of The Mohamedan Power In India", Chapter I, "Sultān Mahmūd-e Ghaznavī", p.27
3. ^ P. M. ( Peter Malcolm) Holt, Bernard Lewis, The Cambridge History of Islam, Cambridge University Press, Apr 21, 1977, ISBN 0-521-29137-2 pg 3-4.
4. ^ Alexander Berzin, Berzin Archives, The Historical Interaction between the Buddhist and Islamic Cultures before the Mongol Empire, Part III: The Spread of Islam among and by the Turkic Peoples (840 - 1206 CE) [3]
5. ^ Sultan Mahmud's Mausoleum in Ghazni, Afghanistan
6. ^ McLeod (2002), pg. 34
7. ^ "arts, Islamic." Encyclopædia Britannica. 2006. Encyclopædia Britannica Online. 20 Oct. 2006 [4].

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Preceded by:
Ismail of Ghazni		Ghaznavid Ruler
997–1030		Followed by:
Mohammad
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Sultan (Arabic: سلطان) is an Islamic title, with several historical meanings. Originally it was an Arabic language abstract noun meaning "strength", "authority", or "rulership", derived from the Arabic
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Suzerainty (pronounced [ˈsuzəɹɪnti] or [ˈsuzəˌɹeɪnti]
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Caliph (pronounced khaleef in Arabic) is the head of state in a Caliphate, and the title for the leader of the Islamic Ummah, an Islamic community ruled by the Shari'a.
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Alptigin (Turkic for "Brave Prince", (Persian: الپتگین )) was the grandfather of Sultan Mahmud of Ghazni. Alptigin was a general of Central Asian Turkic origin from Balkh who had risen from slave to general and eventually to the
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Turkic peoples are a group of peoples residing in northern, central and western Eurasia who speak languages belonging to the Turkic language family. These peoples share, to varying degrees, certain cultural traits and historical backgrounds.
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The Samanids (819–999)[1] (Persian: سامانیان Sāmāniyān
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Kandahar or Qandahar (Persian:قندهار Pashto: کندھار) is one of the largest of the thirty-four provinces of Afghanistan. Located in the south of the country, its capital is the city of Kandahar.
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