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The Sindhi Jats (Sindhi language: سنڌي جت/جاٽ) are an indigenous community of Sindh.Allah Rakhio Butt (1998). 9789694050508, Institute of Sindhology, University of Sindh. . ISBN 9789694050508 They are mostly Muslims.
Originally from the lower Indus Valley, many Sindhi Jats would migrate to lower Iraq between the 5th and 11th centuries, where they formed the Zuṭṭ () community.Wink, André (2002). Al-Hind, the Making of the Indo-Islamic World: Early Medieval India and the Expansion of Islam 7Th-11th Centuries. BRILL. . "Sind, in point of fact, while vaguely defined territorially, overlaps rather well with what is currently Pakistan. It definitely did extend beyond the present province of Sind and Makran; the whole of Baluchistan was included, a part of the Panjab, and the North-West Frontier Province."Wink, André (2002). Al-Hind, the Making of the Indo-Islamic World: Early Medieval India and the Expansion of Islam 7Th-11th Centuries. BRILL. . Pg. 48, 157.Maclean, Derryl N. (1984). Religion and Society in Arab Sind. McGill University. . Pg. 45. Another migration northwards into Punjab would take place between the 11th and 16th centuries, where many Sindhi Jats settled in newly cultivatable land and gradually took up farming.Ansari, Sarah F. D. (1992). Sufi saints and state power: the pirs of Sind, 1843–1947. Cambridge University Press. p. . Quote: "Between the eleventh and sixteenth centuries, groups of nomadic pastoralists known as Jats, having worked their way northwards from Sind, settled in the Panjab as peasant agriculturalists and, largely on account of the introduction of the Persian wheel, transformed much of western Panjab into a rich producer of food crops. (page 27)"Grewal, J. S. (1998), The Sikhs of the Punjab, Cambridge University Press, p. 5, , retrieved 12 November 2011 Quote: "... the most numerous of the agricultural tribes (in the Punjab) were the Jats. They had come from Sindh and Rajasthan along the river valleys, moving up, displacing the Gujjars and the Rajputs to occupy culturable lands. (page 5)"
The Zutt would serve as Mercenary for the Sasanian Empire and later Caliphate armies.Zakeri, Mohsen (1995). Sāsānid Soldiers in Early Muslim Society: The Origins of ʻAyyārān and Futuwwa. Otto Harrassowitz Verlag. .Wink, André (2002). Al-Hind, the Making of the Indo-Islamic World: Early Medieval India and the Expansion of Islam 7Th-11th Centuries. BRILL. . P. 156-157. Under the Caliphate, they were tasked with guarding governors and suppressing revolts.Nizami, Khaliq Ahmad (1994). Early Arab Contact with South Asia. Journal of Islamic Studies. 5 (1): 52–69. . .ʿAthamina, Khalil (1998). Non-Arab Regiments and Private Militias during the Umayyād Period. Arabica. 45 (3): 347–378. . P. 357. A few rose to become governors themselves, such as Al-Sari of Egypt and Abu al-Khasib of Tabaristan.Crone, Patricia (1980). Slaves on Horses: The Evolution of the Islamic Polity. Cambridge University Press. . P. 16Malek, Hodge M. (2004). The Dābūyid Ispahbads and Early 'Abbāsid Governors of Tabaristān: History and Numismatics. Royal Numismatic Society. . Some Zutt soldiers also assisted in the Arab conquest of Sindh, although this did little to uplift the position of Sindhi Jats.Vijaya Ramaswamy, ed. (2017). Migrations in Medieval and Early Colonial India. Routledge. .Jackson, Peter (2003), The Delhi Sultanate: A Political and Military History, Cambridge University Press, p. 15, , Quote: "... Nor can the liberation that the Muslim conquerors offered to those who sought to escape from the caste system be taken for granted. … a caliphal governor of Sind in the late 830s is said to have … (continued the previous Hindu requirement that) … the Jats, when walking out of doors in future, to be accompanied by a dog. The fact that the dog is an unclean animal to both Hindu and Muslim made it easy for the Muslim conquerors to retain the status quo regarding a low-caste tribe. In other words, the new regime in the eighth and ninth centuries did not abrogate discriminatory regulations dating from a period of Hindu sovereignty; rather, it maintained them. (page 15)" The Zutt power and identity broke down following the failed Zutt Rebellion.
Between the 11th and 16th centuries, many Sindhi Jats would also migrate into Punjab and take up farming.
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