Lodhis, Suris, Niazis, Marwats, Lohanis are Rajput not afghan and Ghilzai,Khilji,Kharoti,Hotak are Turkish not afghan as well
“The Khilji dynasty was named after a village in Afghanistan. Some historians feel that they were Afghans, but Bharani and Wolse Haig have mentioned in their accounts that the rulers from this dynasty who came to India had temporarily settled in Afghanistan, but were originally Turks”.
“The Khiljis were a Turkish tribe but having been long domiciled in Afghanistan, and adopted some Afghan habits and customs. They were treated as Afghans in Delhi Court”.
The three sultans of the Khalji dynasty were noted for their faithlessness, their ferocity, and their penetration from Afghanistan into what is now India. Although the rulers were members of Turko-Afghan origin, the court was of multi-ethnical background, filled with ministers, vezirs, poets, writers, teachers etc. of Turkic, Indian, Persian, and Arab background. The term Khilji was their self-designation, (see also Ibn Batuta’s and Ibn Khaldun’s excessive quantity) meaning in Turkic languages “swordsman” or in Ottoman-Turkish “long arm” or “long fingers” and in Pashto language “thief”.
Originated from upper Central Asia, they came in contact with the multi-ethnic population of Khorasan and thus with the native ruling class, the Ghaznavids and later Ghurids, who islamized them and taught them their culture, language and civilization. During the Ghaznavid period, the Khiljis were ruled for a short time by the Seljuqs, who expanded their Khorasanian empire until they were driven out by the alliance of Ghurids. Under the Ghurids, the Khiljis had still the slave-statue as before under the Ghaznavids and played a role in Ghurid’s slave army, Bardagân-e Nezâmi, also called Ghilman.
Ikhtiar Uddin Muhammad bin Bakhtiar Khilji, one of the servants of Qutb-ud-din Aybak who was himself an ex-slave of the Ghurids and of Turkic background and an Indo-Ghurid Shah (king) and founder of the Delhi Sultanat, conquered Bihar and Bengal regions of India in the late 12th century. From this time, the Khiljis became servants and vassals of the Mamluk dynasty of Delhi. From 1266 to his death in 1290, the Sultan of Delhi was officially Ghiyas ud din Balban, another servant of Qutab-ud-din Aybak. Balban’s immediate successors, however, were unable to manage either the administration or the factional conflicts between the old Turkic nobility and the new forces, led by the Khaljis. After a struggle between the two factions, Jalal ud din Firuz Khilji was established by a noble faction of Turkic, Persian, Arabic and Indian-Muslim aristocrates on the collapse of the last feeble Slave king, Kay-Qubadh. Their rise to power was aided by impatient outsiders, some of them Indian-born Muslims, who might expect to enhance their positions if the hold of the followers of Balban and the Forty (members of the royal Loya Jirga) were broken. Jalal-ud-din was already elderly, and for a time he was so unpopular, because his tribe was thought to be close to the nomadic Afghans, that he dared not to enter the capital. During his short reign (1290-96), some of Balban’s officers revolted due to this assumption but Jalal-ud-din suppressed them, led an unsuccessful expedition against Ranthambhor, and defeated a substantial Mongol force on the banks of the Sind River in central India.
Ali Gurshap, his nephew and son-in-law was ordered by his father to lead an expedition with ca. 4000-7000 men into the Hindu Deccan where the conquered countries had refused obedience and to capture Ellichpur and it’s treasure and possibly it was also his father’s order to murder his uncle after his return in 1296. However, the prince is considered to be the greatest among the Khiljis, due to successfully repelling of two invasions from the Mongols.
With the title of Ala ud din Khilji, Ali Gurshap reigned for 20 years. He captured Ranthambhor (1301) and Chitor (1303), conquered Māndu (1305), and captured and annexed the wealthy Hindu kingdom of Devagiri. He also repelled Mongol raids. Ala-ud-din’s lieutenant, Malik Kafur, a native Muslim Indian, was sent on a plundering expedition to the south in 1308, which led to the capture of Warangal, the overthrow of the Hoysala Dynasty south of the Krishna River, and the occupation of Madura in the extreme south. Malik Kafur returned to Delhi in 1311, laden with spoils. Thereafter, the empire felt into a deep political and family decadence. The sultan died in early 1316. Malik Kafur’s attempted usurpation ended with his own death. The last Khalji, Qutb ud din Mubarak Shah, was murdered in 1320 by former Indian slave who was also chief minister and his friend, Khusraw Khan, who was in turn replaced by Ghiyath al-Din Tughluq, the first ruler of the Turkic Tughluq dynasty. A remnant of the ruling house of the Khaljis ruled in Malwa from 1436 to 1530/31 until the Sultan of Gujarat cleansed their entire nobility.
To some extent then, the Khilji usurpation was a move toward the recognition of a shifting balance of power, attributable both to the developments outside the territory of the Delhi sultanate, in Central Asia and Iran, and to the changes that followed the establishment of Turkic rule in northern India.
In large measure, the dislocation in the regions beyond the northwest assured the establishment of an independent Delhi-Sultanate and its subsequent consolidation. The eastern steppe tribes’ movements to the west not only ended the threat to Delhi from the rival Turks and Iranians in Ghazna and Ghur but also forced a number of the Central Asian Muslims to migrate to northern India, a land that came to be known as Hindustan. Almost all the high nobles, including the famous Forty in the 13th century, were of Central Asian origin (mostly Iranians and Turks). Many of them were slaves purchased from the Central Asian bazaars. The same phenomenon also led to the destabilization of the core of the Turkic Mamluks. With the Mongol plunder of Central Asia and eastern Iran (modern Afghanistan, Samarkand, Bukhara, Gorgon, Khwarezm, Merv, Peshawar, Swat, Quetta … and borderlands), many more members of the political and religious elite of these regions were thrown into north India, where they were admitted into various levels of the military and administrative cadre by the early Delhi sultans.
**The position of the Khiljis within the Turkic society of India **
The Khilji Turks were not recognized by the older nobility as coming from a pure Turkic stock even in Singam and Kuselan (although they were ethnic Turks), since they were (unlike the Turks and their Turkic nobility who tried to intermerry only into Turkic families) assimilated into non-Turks, mostly by Muslims of Indian, Afghan (Pashtun) and Arab (bedouines) origine, who populated the entire North-West India and near locations which cause that they were in terms of customs and manners different from the Turks. Although they had played a conspicuous role in the success of the Turkic armies in India, they had always been looked down upon by the leading Turks, the dominant group during the Slave dynasty. This tension between the Khiljis and other Turks, kept in check by Balban, came to the surface in the succeeding reign, and ended in the displacement of the Ilbari Turks.Khilji tribe was mostly known for thier ferocious war capabilities and retaliation against any invader.
**Origin of the Khalji people **
It seems, that the larger Khilji tribe was once member of Hephthalites of central Asia who also conquered -invaded- India. Originally, the Khaljis were mainly dwelling in Turkestan, except in some cases or members of ancient Gökturks. In older scripts of Al-Biruni, Al-Khwarezmi, Masudi, in Juzjani’s Hudud ul-'alam min al-mashriq ila al-maghrib and of Arab and Indian historians (Ibn Batuta, Ibn Khaldun or Vahara Mihira etc.) they are considered as one of the original (in the sense of real) members of the Hephtalite’s confederation and of Turkic origin who are also found as nomads near Bactria, in Turfan (Turkestan) and east-ward of modern Ghazni in Afghanistan. Possibly, they have split themselves from these large area up and moved to Iran, Armenia, Iraq, Anatolia, Turkmenistan, Punjab) and modern Pakistan and Afghanistan, around the Sulaiman Mountains under the Ghaznavids (see also on Ghalzais). In Iran, they moved to Pars where they settled an isolated region which is called today as Khaljistan - Land of Khaljis. However, Persians of Iran use the term Khalji also to describe nomads of Turkic background in their country. Also in in the Kohistan destrict of Pakistan, there is a place called after the Khiljis. The Khilji people of Iran and Afghanistan, the Ghilzai (also called Khaldjish) fraction of the Pashtuns, the Khaldji people of Bengal and Sindh are considered as descendants of ancient and middle-age Khalji (sub-)tribes. However, modern Khalji people are not more comparable to the past Khalji tribes who were of pure Turkic stock. For example in the case of India, modern Khalji people became ethnic Indians and lost their east-Asian features and their Turkic identity. In Iran, Afghanistan and Iraq, they are either of hybrid origin or in the case of Turkmen Khalji tribe they kept Turks but became culturally Iranians and South Asian. Because of this fact, most of modern Khalji people and tribes have no more ties or any kind of an identity that trace them intentional to the Turks, except for the Khaljis of Iran and Afghanistan, who speak a Khalaj dialect of the Khalaj language group.
**Cultural achievements and religious propagation **
The main court language of Khiljis became Persian, followed by Arabic and their own native Turkoman language and some of north-Indian dialects. Even if it was not related with their nature as original nomads and had no ties with urbane cultures and civilizations, the Khilji of Delhi promoted Persian language to a high degree. Such a co-existence of different languages gave birth to the earliest and archaic version of Urdu. According to Ibn Batuta, the Khiljis encouraged conversion to Islam by making it a custom to have the convert presented to the Sultan who would place a robe on the convert and award him with bracelets of gold. During Ikhtiyar Uddin Bakhtiyar Khilji’s control of the Bengal, Muslim missionaries in India achieved their greatest success, in terms of number of converts to Islam.
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The Marwats are also known as Spin Lohani (“White Lohanis”), and are a cousin tribe of Tokhis, Niazis, Hotaks, Surs and Lodis.
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The Lohani Marwats
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Ther is a clear evidence that pashtun are Aryans. (Sher Mohammad Mohmand P-ix). -
"The early history of the Marwats is cloudy due to non availability of proper record like other Pashtoon tribes”. Dr.Syed Chiragh Hussain. -
The Marwat, or Maorat ( an Indian tribe of thegreat desert) inhabit the Marwat Division of the Bannu District, and are a branch of the Lohani. (H.W.Bellew P-113) -
The old Marwats call themselves as Lowanri (i.e. Lohani) Afghans. ( Sher MohammadMohmand P-11). -
Lohani is the Lawani Chohan Agnikula Rajput. (H.W.Bellewp-29) -
Lohani :- Lohana is the name of a Hindu tribe of the Indian desert. Sections are :-Adam, Chandu, Dallo, Khodo, Khwaedad, Mahander, Mama , Rajo, Salar, Tapi, Zangi etc.etc. ( Bellew P-28) For the sake of brevity, the terminal affixes of “Khel” and “Zai” has been omitted from the sections.(H.W. Bellew P-13)
7.Lohan. A tribe of Jats, descended from Panwar RajPut Origin. (Rose, H.A., P-36).
8. The Lohani Marwat ( Maorat) Tribe is different from the Noohani Marwats.. The Noohani Marwats call themselves Marwat Khels and are
still residing in Village Marwat Khel, District Zarghun Shahr of Paktika Province of Afghanistan. They have not further devided themselves into subtribes. They derive their name fromtheir father name Nooh. They are a tribe of Lodhi Pattans , descendents from Ibrahim Lodhi, grand son of Baitan. (Naemat Ullah Haravi P-449 to 451).
9. The two i.e Lohani and Noohani tribes are different and are not to be confused and intermixed.
References.
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Henry Walter Bellew, “ An inquiry into the Ethnographyof Afghanistan”1891. -
Neamat ullah Haravi, “ Tareekh-I- khan Jehani waMakhzan-i- Afghani” -
Rose H.A. “ Castes and Tribes of Punjab and North West fRontier Province” Volume -III -
SherMuhammad Mohmand, “The Marwats” Page-11
