Hindu Past in Afghanistan: Traces and Impressions

Afghanistan is a country that is often associated with Islam, war, and violence. However, there is another side to this land that is rich in history, culture, and diversity. Afghanistan was once home to a vibrant and flourishing Hindu civilization that left behind many traces and impressions in the population, language, religion, and heritage of the country. This article will explore some of the aspects of the Hindu past in Afghanistan, and how they are still visible or relevant today.

Hindu Past in Afghanistan

Some of the impressions of the Hindu past still seen in the population of Afghanistan are:

• Genetic and linguistic traces: According to some studies, some Afghan ethnic groups, such as the Pashtuns, have genetic and linguistic links to the Indo-Aryan peoples who inhabited the region in ancient times. The Pashto language, which is spoken by most Afghans, belongs to the Indo-Iranian branch of the Indo-European language family and has many words derived from Sanskrit, the ancient language of Hinduism. Some Pashtun tribes also claim descent from Hindu or Buddhist ancestors, such as the Afridi tribe, which traces its origin to Ashvaka, a Sanskrit term for horsemen
• Cultural and religious influences: Some aspects of Afghan culture and religion have been influenced by Hinduism over the centuries. For example, some Afghan names, such as Ram, Lila, Ravi, Raju, etc., are of Hindu origin. Some Afghan festivals, such as Nawroz (New Year), Basant (Spring Festival), and Shab-e-Barat (Night of Forgiveness), have similarities with Hindu festivals such as Holi, Vasant Panchami, and Diwali. Some Afghan Muslims also visit Hindu shrines or holy places, such as the shrine of Ganesha in Gardez, the temple of Nava Durga in Kabul, or the cave of Zunbils in Ghazni. Some Afghan Muslims also believe in reincarnation, karma, and astrology, which are concepts associated with Hinduism
• Historical and archaeological evidence: Some historical and archaeological evidence of the Hindu past can be seen in Afghanistan. For example, some ancient Hindu kingdoms and dynasties, such as the Kambojas, the Gandharas, the Kushans, the Turk Shahis, and the Hindu Shahis, ruled over parts of Afghanistan from the 2nd millennium BCE to the 10th century CE. They left behind coins, inscriptions, sculptures, temples, and monuments that testify to their presence and influence. Some of these remains can be seen in museums or sites such as Kabul Museum, Bamiyan Valley, Hadda Stupa Complex, Surkh Kotal Temple Complex, and Tepe Narenj Monastery Complex

These are some of the impressions of the Hindu past still seen in the population of Afghanistan, but they are not very prominent or widely recognized by most Afghans or outsiders.

Hindu Shahis Culture Art Architecture

Some of the rich legacies left by the Hindu Shahis are:

• Coinage: The Hindu Shahis issued gold, silver, and copper coins that bore their names, titles, dates, and religious symbols. The coins were influenced by the Kushan, Sasanian, and Turkic styles, but also had distinctive features such as the recumbent bull, the horseman, and the Nagari script. The coins provide valuable information about the chronology, geography, and culture of the Hindu Shahis
• Temples: The Hindu Shahis built many temples in their domains, especially in Kabul, Udabhandapura, and Lahore. The temples reflected their Hindu faith and identity, as well as their artistic and architectural skills. The temples were decorated with sculptures, carvings, and paintings of various deities, scenes from Hindu mythology, and inscriptions. Some of the temples also served as royal mausoleums. The temples followed the Gandhara-Nagara style of architecture, which developed distinct formulations under the Hindu Shahis. A typical Hindu Shahi temple had two ground-level chambers embedded within a tower—leading to a minaret-like appearance—with an ambulatory at the top, that was accessible by a stairwell
• Sculpture: The Hindu Shahis produced many sculptures in stone, metal, and terracotta, depicting various aspects of their religion and culture. The sculptures ranged from small figurines to large statues and were influenced by the Gandhara, Gupta, and Kashmiri styles. The sculptures portrayed Hindu gods and goddesses, such as Shiva, Vishnu, Ganesha, Durga, and Lakshmi, as well as Buddhist icons such as Buddha and Bodhisattvas. The sculptures also depicted animals, birds, flowers, musicians, dancers, and warriors. Some of the sculptures were found in temples, while others were placed in public places or private homes
• Forts and settlements: The Hindu Shahis built many forts and settlements to protect their territories and administer their affairs. The forts were strategically located on hills or mountains, overlooking rivers or valleys. They were fortified with walls, towers, gates, and moats. They also had palaces, barracks, storerooms, wells, and temples inside them. The settlements were planned according to the principles of Vaastu Shastra and Shilpa Shastra, which are ancient Indian texts on architecture and design. The settlements had roads, markets, houses, gardens, ponds, and shrines. They also had schools, libraries, hospitals, and courts

These are some of the rich legacies left by the Hindu Shahis that show their contribution to the history and culture of Afghanistan and India.

Hindu Population Conversion to Islam in Afghanistan

The conversion of the Hindu population to Islam in Afghanistan was a gradual and complex process that involved various factors such as political, economic, social, and cultural influences. According to some sources, some of the reasons for the conversion were:

• Military conquest and pressure: The Muslim invaders, such as the Arabs, Turks, Mongols, and Ghaznavids, who conquered parts of Afghanistan from the 7th to the 13th centuries, imposed their rule and religion on the local population. They often destroyed Hindu temples, shrines, and idols, and imposed taxes (jizya) and restrictions on non-Muslims. They also offered incentives and privileges to those who converted to Islam, such as land grants, protection, and exemption from taxes. Some Hindus converted to Islam to avoid persecution, discrimination, or violence, or to gain social and economic benefits
• Sufism and missionary activities: The Muslim mystics, known as Sufis, played a significant role in spreading Islam in Afghanistan through their preaching, teaching, and charitable works. They attracted many followers from different backgrounds, including Hindus, Buddhists, and Zoroastrians, by offering a more tolerant and inclusive version of Islam that emphasized love, devotion, and personal experience of God. They also established hospices (khanqahs), schools (madrasas), and shrines (ziarat) that served as centers of learning and worship for the local communities. Some of the famous Sufis who influenced Afghanistan were Ali al-Hujwiri (Data Ganj Bakhsh), Ahmad al-Ghazali, Khwaja Abdullah Ansari, Moinuddin Chishti, and Bahauddin Naqshband
• Cultural assimilation and syncretism: The Muslim invaders and settlers brought with them their own languages, customs, arts, and sciences that influenced the Afghan culture. Many Hindus adopted Arabic or Persian names, dress, food, and music. They also learned Arabic or Persian languages and literature, which were the mediums of education and administration. Some aspects of Hindu culture, such as festivals, rituals, and legends, were also incorporated into Islam or adapted to suit the new context. For example, some Hindu gods and goddesses were revered as saints or prophets by some Muslims. Some Hindus also retained their caste identities or practices within Islam

These are some of the possible explanations for how the Hindu population converted to Islam in Afghanistan after the fall of the Hindu Shahi dynasty. However, it is important to note that the conversion was not uniform or complete, as some Hindus resisted or maintained their faith in secret or in remote areas. Moreover, the conversion was not always forced or coerced, as some Hindus voluntarily embraced Islam out of conviction or curiosity. Therefore, the conversion should be understood as a dynamic and diverse phenomenon that varied according to time, place, and circumstance.

Hindu Resistance to Conversion in Afghanistan

There are some stories about resistance to conversion in Afghanistan, but they are not very well documented or widely known. Some of the examples are:

• The legend of Ganesha: According to a popular legend, the Hindu god Ganesha was once worshipped in a temple in Gardez, a city in eastern Afghanistan. When the Muslim invaders attacked the temple, Ganesha took the form of a boy and fought them with his trunk. He killed many of them but was eventually captured and taken to their camp. There, he revealed his true identity and cursed them with a plague. The invaders fled in fear and left the temple intact. The statue of Ganesha from Gardez is now attributed to the period of Turk Shahis in the 7-8th century CE
• The Rebellion of Kabul: In 1504 CE, the Mughal emperor Babur conquered Kabul and imposed Islam on the Hindu population. However, some Hindus refused to convert and rebelled against his rule. They formed a secret society called the Lohani, which means “iron” in Pashto. They wore iron rings on their fingers as a sign of their loyalty to their faith and their resistance to the Mughals. They also engaged in guerrilla warfare and assassinations against the Mughal officials and soldiers. The Lohani rebellion lasted for about 40 years until it was finally crushed by Babur’s grandson Akbar
• The martyrdom of Teja Singh: In 1832 CE, a Sikh leader named Teja Singh was captured by the Afghan ruler Dost Mohammad Khan during a battle near Jalalabad. He was offered a choice between conversion to Islam or death. He chose death and was executed by being blown by a cannon. His sacrifice inspired many Sikhs and Hindus to resist Afghan oppression and fight for their freedom. Teja Singh is revered as a martyr by the Afghan Sikhs and Hindus, who visit his shrine in Jalalabad every year

The Last Hindu King of Afghanistan

The year was 1001 CE. The Hindu Shahis, a dynasty that ruled over Kabul, Gandhara, and western Punjab for nearly two centuries, were facing their greatest challenge yet. The Ghaznavids, a powerful Muslim empire that had conquered most of Central Asia and Iran, had launched a massive invasion of their lands, led by their ambitious sultan Mahmud of Ghazni.

The Hindu Shahi king, Jayapala, was determined to resist the invaders and defend his ancestral domains. He gathered a large army of his own warriors, as well as allies from other Hindu kingdoms such as the Pratiharas, the Tomaras, and the Utpalas. He also sought help from the Buddhist rulers of Kashmir and Tibet, who shared his concern about the Islamic expansion.

The two armies met at the battle of Peshawar, near the Indus River. The Hindu Shahis fought bravely, but they were outnumbered and outmatched by the Ghaznavids, who had superior weapons, horses, and tactics. The battle turned into a massacre, as thousands of Hindu soldiers were slain or captured by the enemy. Jayapala himself was wounded and taken prisoner by Mahmud.

Mahmud treated his captive with respect and offered him generous terms for his release. He asked Jayapala to acknowledge him as his overlord and pay him a tribute of gold and jewels. Jayapala agreed to these conditions, hoping to save his kingdom from further destruction.

However, when he returned to the capital of Udabhandapura (modern Und), he faced the wrath of his subjects and nobles. They accused him of cowardice and treason for surrendering to the Muslims. They also blamed him for the loss of their lands, wealth, and honor. They demanded that he abdicate his throne and make way for a new ruler who could restore their glory.

Jayapala was heartbroken by this betrayal. He felt that he had no choice but to end his life. He built a huge funeral pyre and set himself on fire, along with his family and loyal followers. He died as a martyr, hoping that his sacrifice would inspire his people to fight.

He was succeeded by his son Anandapala, who continued the struggle against the Ghaznavids. He managed to recapture some of the lost territories, but he could not stop Mahmud’s raids and plundering. He died in 1010 CE, after another defeat at the battle of Ohind.

The Hindu Shahi dynasty gradually declined and collapsed under the pressure of the Ghaznavids and other Muslim invaders. The last Hindu king of Afghanistan was Trilochanapala, who was killed in 1026 CE by Mahmud’s son Mas’ud I.

The Hindu Shahis left behind a rich legacy of culture, art, and architecture in their former domains. They built many temples, palaces, and monuments that reflected their Hindu faith and identity. They also patronized literature, science, and education, and preserved the ancient heritage of Gandhara and Kabulistan. They were remembered as brave and noble rulers who resisted foreign invaders with courage and dignity.

Conclusion

The Hindu past in Afghanistan is a fascinating and often overlooked aspect of the country’s history and culture. It shows that Afghanistan was not always a monolithic or homogeneous society, but rather a diverse and dynamic one that was influenced by various civilizations and religions. The Hindu past also reveals the resilience and creativity of the Afghan people, who have preserved or adapted some elements of their ancestral faith in the face of challenges and changes. The Hindu past in Afghanistan is a valuable and precious legacy that deserves to be recognized, respected, and protected by all.