Ancient history of Sayram

In the 1st century, Sayram was originally known as Isfidzhab, or Espidzhab. This name was first mentioned in 629 by the Chinese scholar Xuanzang, who referred to it as a city along the White River. Presently, the ruins of Sayram have been designated as a priority historical and archaeological site within the national «Cultural Heritage» program.

«Sayram is the name of the White City (Al-Madinat al-Bayda), which is also known as Espidzhab. People also call it Sayram,» wrote the Turkic linguist Mahmud al-Kashgari in his later works.

Based on studies of the Sogdian language, researchers suggest that Isfidzhab translates to «white water.» This ancient city was established along the Sayram-su River, strategically positioned as a bridge between East and West along the Great Silk Road. Chroniclers describe the city’s bustling marketplaces, where textiles were sold, covered trading stalls, and grand mosques. Despite being a lively trading hub, ancient historians remarked on Isfidzhab as a pleasant, clean, and welcoming city.

In Central Asian history, the main cultural hubs were often not cities but oases, with each oasis containing multiple towns, and leadership transferring among them. In the oasis that encompasses modern Shymkent, Sayram held a prominent position from ancient times. During the era of Arab rule, the city was called Isfidzhab («White River City») and entered Islamic history as the «Nest of Saints.» More missionaries, early Muslims from various tribes, and pious leaders originated here than from any other city in Mawarannahr, including the revered Ahmad Yasawi.

By the 6th century, Sayram had rapidly grown into a major commercial and cultural center in southern Kazakhstan.

As the 7th century approached, on the eve of the Arab invasion, Isfidzhab thrived as a prosperous city, known for its opulent palaces owned by merchants from Nahshab, Bukhara, and Samarkand. Goods such as white textiles, weapons, swords, copper, and iron were exported to other regions, and the slave trade was prominent, with prisoners from tribal conflicts sold here. Through the city’s southern Bukhara Gate, Eastern goods were brought in by caravans, while the northern road led past cities like Otrar, Sauran, Jend, and Yangikent along the Syr Darya River. The historic gates to the city have been preserved and are still in use, welcoming visitors to Sayram to this day.

Historians note that Isfidzhab was an advanced and strongly fortified city. «The walls surrounding most of the city are so tall that no one with hostile intent could approach them; the trenches dug around are so deep that no foot could cross them,» described the 15th-16th-century historian Ruzbikhan Isfahani in his «Mehmannama-i-Bukhara.»

The city prospered in the 7th century as Arabs arrived in Central Asia. Isfidzhab was attacked by Arab forces multiple times but remained resilient for many years. In the early 9th century, Isfidzhab became part of the Karluk state. In 840, the Samanids attacked Isfidzhab from Central Asia, where the then-ruler Bilge Kul Qadir Khan fell in battle. Following the conquest by Samanid ruler Nuh ibn Asad, agriculture flourished in the region. To protect Isfidzhab and its growing agricultural resources (notably grape and grain production), the Samanid ruler ordered the construction of fortress walls. By the end of the 10th century, in 990, Isfidzhab became part of the Karakhanid state, which gradually ousted the Samanids from the region.

In 1221, the city, now once again called Sayram, faced the invasion of Genghis Khan. Although ravaged, it was rebuilt and continued to prosper under successive states ruling the area. However, during the Russian Empire’s rule, the nearby settlement of Shymkent, once merely a fortress outpost, eclipsed Sayram as the primary city, shifting the prominence between the two.

Strategically located, Sayram’s geographical position made it a significant center, and this was one reason behind the many feudal conflicts among various ethnic groups to control the territory.

Over time, Isfidzhab’s fortunes waned. By the 17th century, it had lost its status as a vital trading center, though it remained a point of religious intersection, with Christianity, Zoroastrianism, and Islam meeting within its walls. To this day, Sayram’s population includes a peaceful coexistence of various nationalities, and scattered among the endless mahallas leading to the central bazaar, dozens of sacred mausoleums stand as testament to the city’s vibrant history.