1.
Islam in India
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Islam is the second largest religion in India, with 14. 2% of the countrys population or roughly 172 million people identifying as adherents of Islam. Islam first came to the western coast of India when Arab traders as early as the 7th century AD came to coastal Malabar, Cheraman Juma Masjid in Kerala is thought to be the first mosque in India, built in 629 AD by Malik lbn Dinar. Ismaili Shia Islam was introduced to Gujarat in the half of the 11th century. Islam arrived in North India in the 12th century via the Turkic invasions and has become a part of Indias religious. Over the centuries, there has been significant integration of Hindu and Muslim cultures across India and Muslims have played a prominent role in Indias economic rise, trade relations have existed between Arabia and the Indian subcontinent since ancient times. Even in the era, Arab traders used to visit the Konkan-Gujarat coast and Malabar region. Newly Islamised Arabs were Islams first contact with India, Historians Elliot and Dowson say in their book, The History of India as told by its own Historians, that the first ship bearing Muslim travellers was seen on the Indian coast as early as 630 AD. H. G. Rawlinson in his book Ancient and Medieval History of India claims that the first Arab Muslims settled on the Indian coast in the last part of the 7th century AD. This fact is corroborated by J. Sturrock in his South Kanara and Madras Districts Manuals and it was with the advent of Islam that the Arabs became a prominent cultural force in the world. Arab merchants and traders became the carriers of the new religion, the first Indian mosque, Cheraman Juma Masjid, is thought to have been built in 629 AD by Malik Bin Deenar. In Malabar, the Mappilas may have been the first community to convert to Islam, intensive missionary activities were carried out along the coast and many other natives embraced Islam. These new converts were now added to the Mappila community, thus, among the Mappilas we find both the descendants of the Arabs through local women and converts from among the local people. In the 8th century, the province of Sindh was conquered by an Arab army led by Muhammad bin Qasim, Sindh became the easternmost province of the Umayyad Caliphate. In the first half of the 10th century, Mahmud of Ghazni added the Punjab to the Ghaznavid Empire, in the 11th century, Ghazi Saiyyad Salar Masud played a significant role in the conversion of locals to Islam. A more successful invasion came at the end of the 12th century from Muhammad of Ghor and this eventually led to the formation of the Delhi Sultanate. He came across a couple named Kaka Akela and Kaki Akela who became his first converts in the Taiyabi community. There is much evidence to show that Arabs and Muslims interacted with India. Arab traders transmitted the numeral system developed by Indians to the Middle East, many Sanskrit books were translated into Arabic as early as the 8th century
Islam in India
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Islam in India
Islam in India
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Cheraman Perumal Juma Masjid on the Malabar Coast, probably the first Mosque in India
Islam in India
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Muslim neighbourhood in Delhi circa 1852.
Islam in India
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Pencil and wash drawing of a mosque at Sambhal in Uttar Pradesh by Thomas(1749-1840) and William (1769-1837) Daniell, 24 March 1789
2.
Malik bin Deenar
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Malik Deenar is one of the first known Muslims to have come to India in order to propagate Islam in South Asia. Belonging to the generation of the tabii, Malik is called a reliable traditionalist in Sunni sources and he was the son of a Persian slave from Kabul who became a disciple of Hasan al-Basri. He died just before the epidemic of plague caused considerable ravages in Basra in 748-49 CE. Malik, a preacher and moralist of Basra, made a living as a copyist of the Quran, during his life, Malik had the occasion to follow more or less regularly the teaching of Basran traditionists and mystics as famous as Anas b. Mālik, Ibn Sīrīn, Hasan of Basra and Rabīʿa al-ʿAdawiyya and he was considered to have led an ascetic life himself, and tradition attributed to him several thaumaturgic gifts and miracles, including the ability to walk on water. According to Ibn al-Faḳīh, he brought honour to his town because he was accounted one of the six Baṣrans who were without equals at Kūfa. Malik also seems to have had an appreciation for the Christian religion, and tr. M. Ben Cheneb, Algiers 1915-20,17 Makkī, Ḳūt al-ḳulūb, iv,187 Nawawī, Tahd̲h̲īb,537 Pellat, Milieu, 99-100,257
Malik bin Deenar
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The grave adornment (Mazar) of Malik Deenar
Malik bin Deenar
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View of the Malik Deenar Mosque from the Gate
3.
Kunhali Marakkar I
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The Kunhali Marakkar or Kunjali Marakkar was the title given to the Muslim naval chief of the Zamorin, Hindu king of Calicut, in present-day state of Kerala, India during the 16th century. There were four major Kunhalis who played a part in the Zamorins naval wars with the Portuguese from 1502 to 1600, of the four Marakkars, Kunjali Marakkar II is the most famous. The Marakkars are credited with organizing the first naval defence of the Indian coast, the title of Marakkar was given by the Zamorin. It may have derived from the Malayalam language word marakkalam meaning ‘boat, ’ and kar. They offered their men, ships and wealth against the Portuguese to the Zamorin of Calicut-the king took them into his service, another version suggests that they were merchants of Cairo, Egypt who settled in Kozhikode and joined the Samoothiris navy. The Zamorin resisted these attempts resulted in the Portuguese trying to destabilise his rule by negotiating a treaty with his arch enemy. Sensing the Portuguese superiority at sea, the Zamorin set about improving his navy and he appointed Kunjali Marakkar to the task. The fight between the Zamorin and the Portuguese continued on until the end of the 16th century, when the Portuguese convinced the Zamorin in 1598 that Marakkar IV intended to take over his Kingdom. The Zamorin then joined hands with the Portuguese to defeat Marakkar IV, ending in his defeat, the Kunjali IV had rescued a Chinese boy, called Chinali, who had been enslaved on a Portuguese ship. The Kunjali was very fond of him, and he one of his most feared lieutenants. Diogo do Couto, a Portuguese historian, questioned the Kunjali and Chinali when they were captured, however, de Coutos claim that he torured Christians was questioned, since no othe source reported this, and is dismissed as ridiculous. 1500 December – Zamorin expels Portuguese from Kozhikode, December 24,1500 – Portuguese take refuge at port of Kochi, where the King offers them spices. 1501 January – Portuguese conclude a treaty with Tirumulpad, the King of Kochi,1503 – Portuguese crown the new King of Kochi, effectively making his kingdom a protectorate of the King of Portugal. 1503 March – Samoothiri attacks foe Hindu Kingdom of Kochi, also known as Perumpadapu Swaroopam,1503 – Portuguese Afonso de Albuquerque arrives in Kochi to find it destroyed, and after helping in the defense of the king, manages to obtain permission to build a fort. Thus the first European fort is built in India by 1505 called Fort Manuel or Manuel Kotta,1505 November – murder of the Portuguese factor António de Sá, the other Portuguese men and the destruction of the church of St. Thomas in Kollam. 1506 – Samoothiri Raja approached Raja of Kolathiri, the Portuguese had behaved contemptuously to the Muslims at Kannur, and so Raja of Kolathiri also intended to teach them a lesson. The Raja laid siege the St. Angelos fort at Kannur, but the Portuguese won this battle, and the Raja of Kolathiri was forced to plea for peace. 1506 – Rajas naval forces join the Turkish and Arab navies to defeat the Portuguese navy led by D. Lourenço de Almeida, November 14,1507 – Portuguese under Almeida attacked Ponnani
Kunhali Marakkar I
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The Kunjali Marakkar Memorial erected by the Indian navy at Kottakkal, Vadakara
Kunhali Marakkar I
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Ancestral Home of Kunjali Marakkar at Iringal, Kottakkal, Near Calicut, now preserved as a Museum
Kunhali Marakkar I
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The sword used by the last Kunjali Marakkar at the mosque at Kottakkal, Vadakara
4.
Cheraman Juma Masjid
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The Cheraman Juma Mosque is a mosque in Methala, Kodungallur Taluk, Thrissur District in the Indian state of Kerala. Built in 629 AD, it is the first mosque in India and it was built by Malik Deenar, an Arab propagator of Islam and a follower and contemporary of Islamic Prophet Muhammad. It is believed that this mosque was first renovated and reconstructed in the 11th century AD, many non-Muslims conduct initiation ceremonies to the world of letters of their children here. Since ancient times, trade relations between Arabia and India were active, even before Islam had been established in Arabia, Arab traders visited the Malabar region, which was a major link between the ports of India and Southeast Asia. With the advent of Islam, the Arab merchants became carriers of the new religion, one of the myths around the mosque is that Cheraman Perumal, the Chera king, went to Arabia where he met Muhammad and embraced Islam and changed his name to Tajuddin. From there he had sent letters with Malik Ibn Dinar to his relatives in Kerala, according to Burnell he was a contemporary of Islamic Prophet Muhammad. The mosque has an ancient oil lamp which always burns and which is believed to be more than a years old. People of all religions bring oil for the lamp as offering, like most, this mosque allows entry for Non-Muslims. The then president of India Abdul Kalam is among the visitors to this mosque. In April 2016, Indian Prime Minister Narendra Modi gifted a gold-plated replica of the Cheraman Juma Masjid to Saudi King Salman bin Abdulaziz Al Saud, Masjid is located in the Paravur - Kodungalloor Road, NH-66 at Kodungalloor taluk, Thrissur District. Islam in India Muziris Heritage Project
Cheraman Juma Masjid
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The renovated Cheraman Juma Masjid
Cheraman Juma Masjid
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Structure of old Cheraman Masjid
5.
Mappila Rebellion
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The 1921 rebellion began as a reaction against a heavy-handed crackdown on the Khilafat Movement by the British authorities in the Eranad and Valluvanad taluks of Malabar. In the initial stages, a number of clashes took place between Khilafat volunteers and the police, but the violence soon spread across the region. The Mappilas attacked and took control of stations, British government offices, courts. The Moplah Rebellion that started as a fight against the British ended up as large scale massacre, in the later stages of the uprising, Mappilas committed several atrocities against the Hindu community, who they accused of helping the police to suppress their rebellion. Annie Besant reported that Muslim Mappilas forcibly converted many Hindus and killed or drove away all Hindus who would not apostatise, the British Government put down the rebellion with an iron fist, British and Gurkha regiments were sent to the area and Martial Law imposed. For six months from August 1921, the rebellion extended over 2,000 square miles – some 40% of the South Malabar region of the Madras Presidency. An estimated 10,000 people lost their lives, although official figures put the numbers at 2337 rebels killed,1652 injured and 45,404 imprisoned. Unofficial estimates put the number imprisoned at almost 50,000 of whom 20,000 were deported, mainly to the colony in the Andaman Islands. The most prominent leaders of the rebellion were Variankunnath Kunjahammad Haji, Sithi Koya Thangal, estimates of the number of forced religious conversions range from 180 to 2500,678 of the 50,000 rebels were charged with this crime. At the time, the Indian National Congress repudiated the movement, in its magnitude and extent, it was an unprecedented popular upheaval, the likes of which has not been seen in Kerala before or since. In 1971, the Government of Kerala officially recognised the active participants in the events as freedom fighters, the rights conveyed by this janmam were not a freehold in the European sense, but an office of dignity. Typically, a jenmi would have a number of kanikkaran under him. The Kanikkaran, mostly members of the Nair community, were responsible for the security and supervision of the land, like the jenmi, the kanikkaran was also a part-proprietor of the soil to the extent that one-third of the net produce was his. Each kanikkaran typically had a number of verumpattakkaran under him, the Verumpattakkaran, generally Thiyya and Mappila classes, cultivated the land but were also its part-proprietors. These classes were given a Verum Pattam of the land that was valid for one year. According to custom, they were entitled to one-third or an equal share of the net produce. The system ensured that no jenmi could evict tenants under him except for non-payment of rent and this land tenure system was generally referred to as the janmi-kana-maryada. During the Mysorean interlude, when the Muslim invasion of malabar led to widespread atrocities on the Hindu population, the tenants and the Nair armymen, who could not escape were forcibly converted into Islam as described in William Logans Malabar Manual
Mappila Rebellion
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Freeman Freeman-Thomas, 1st Marquess of Willingdon, Governor of
Madras during the Rebellions and later Viceroy and
Governor-General of India
Mappila Rebellion
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South Malabar in 1921; Areas in red show Taluks affected by the rebellion.
Mappila Rebellion
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Map of Madras Presidency, after the Wars with Tippu Sultan of Mysore
Mappila Rebellion
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Ali Musliyar, one of the principal leaders of the uprising
6.
Mughal architecture
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Mughal architecture is an architectural style developed by the Mughals in the 16th, 17th and 18th centuries throughout the ever-changing extent of their empire in Medieval India. It was an amalgam of Islamic, Persian, Turkic and South-Asian architetcure, Mughal buildings have a uniform pattern of structure and character, including large bulbous domes, slender minarets at the corners, massive halls, large vaulted gateways and delicate ornamentation. Examples of the style can be found in India, Afghanistan, Bangladesh, the Mughal dynasty was established after the victory of Babur at Panipat in 1526. During his five-year reign, Babur took considerable interest in erecting buildings and his grandson Akbar built widely, and the style developed vigorously during his reign. Among his accomplishments were Humayuns Tomb, Agra Fort, the fort-city of Fatehpur Sikri, akbars son Jahangir commissioned the Shalimar Gardens in Kashmir. While Shah Jahans son Aurangzeb commissioned buildings such as the Badshahi Masjid in Lahore, his reign corresponded with the decline of Mughal architecture, Agra fort is a UNESCO world heritage site in Agra, Uttar Pradesh. The major part of Agra fort was built by Akbar The Great during 1565 AD to 1574 AD, the architecture of the fort clearly indicates the free adoption of the Rajput planning and construction. Some of the important buildings in the fort are Jahangiri Mahal built for Jahangir and his family, the Moti Masjid, the Jahangir Mahal is an impressive structure and has a courtyard surrounded by double-storeyed halls and rooms. Akbar’s greatest architectural achievement was the construction of Fatehpur Sikri, his Capital City near Agra, the religious edifices worth mentioning are the Jami Masjid and Salim Chisti’s Tomb. The tomb built in 1571 A. D. in the corner of the compound is a square marble chamber with a verandah. The cenotaph has an exquisitely designed lattice screen around it,14 years after the death of Humayun, his widow- Hamida Banu Begum built the Humayun’s tomb in Delhi. The mausoleum of Humayun is located in the centre of a surrounded by typical Mughal garden in Fatehpur Sikri. It is said to be first mature example of Mughal architecture, Buland Darwaza, also known as the Gate of Magnificence, was built by Akbar in 1576 A. D. at Fatehpur Sikri. Akbar built the Buland Darwaza to commemorate his victory over Gujarat and it is 40 metres high and 50 metres from the ground. The total height of the Structure is about 54 metres from the ground level, the Haramsara, the royal seraglio in Fatehpur Sikri was an area where the royal women lived. The opening to the Haramsara is from the Khwabgah side separated by a row of cloiters and this is the largest palace in the Fatehpur Sikri seraglio, connected to the minor haramsara quarters. The main entrance is double storied, projecting out of the facade to create a kind of leading into a recessed entrance with a balcony. Inside there is a surrounded by rooms
Mughal architecture
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An 1858 illustration of
Old Delhi in
India, the capital city of the
Mughal Empire
Mughal architecture
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The mausoleum of the
Taj Mahal,
Agra, is the most recognized structure of Mughal architecture.
Mughal architecture
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Diwan-e-Khas in
Fatehpur Sikri, India Fatehpur Sikri was
Akbar 's capital city.
Mughal architecture
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Buland Darwaza in Fatehpur Sikri
7.
Indo-Saracenic Revival architecture
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The Indo-Saracenic Revival was an architectural style movement by British architects in the late 19th century in British India. It drew elements from native Indo-Islamic and Indian architecture, and combined it with the Gothic revival and Neo-Classical styles favoured in Victorian Britain. The style gained momentum in the west with the publication of the views of India by William Hodges. Saracenic was a used by the ancient Romans to refer to a people who lived in desert areas in and around the Roman province of Arabia. The first Indo-Saracenic building is said to be the Chepauk Palace, located in the neighbourhood of Chepauk, in present-day Chennai. Chennai is said to many buildings of this architecture, some of which are the Victoria Public Hall, Madras High Court, Senate House of the University of Madras, Chennai Central station. Confluence of different architectural styles had been attempted before during the mainly Turkic, Delhi Sultanate, Turkic and Mughal conquest in the Indian subcontinent, introduced new concepts in the already rich architecture of India. The prevailing style of architecture was trabeate, employing pillars, beams, after the disintegration of the Turkic Delhi Sultanate, rulers of individual states established their own rule and hence their own architectural styles, which was heavily influenced by local styles. Examples of these are the Bengal and the Gujarat schools, the Mughal style was conceived by Akbar the Great, the third Mughal emperor and also the architect of the Mughal empire. This Akbari Style was an amalgam of earlier Timurid, Persian and this style was further consolidated by his grandson and fellow architecture enthusiast, Shah Jahan. Some of the significant architectural legacies of the Mughals are Humayuns Tomb, the Taj Mahal, the Forts of Agra and Lahore, Shah Jahan was succeeded by his puritanical son, Aurangzeb, who had no soft spot for art and architecture. As a result, Mughal architecture suffered, with all artisans migrating to work under the patronage of local rulers, with no major architectural projects undertaken, the Mughal style rapidly declined. This decline was evident in such as Bibi Ka Maqbara, built by Azam Shah. However, local rulers embraced the style, as they had emulated it during the reigns of Jahangir. The last architectural marvel produced during this period of Mughal rule was Safdarjungs Tomb. By the early 19th century, the British had made themselves the masters of the Indian Subcontinent. In 1803, their control was strengthened with the defeat of the Marathas under Daulatrao Scindia. They legitimized their rule by taking the then weak Mughal Emperor, Shah Alam II under their protection, however, this uprising was doomed from the start, and was crushed by the British with ferocity, marking the end of the Mughal Empire
Indo-Saracenic Revival architecture
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Madras High Court buildings are a prime example of Indo-Saracenic architecture, designed by J W Brassington under the guidance of famous British architect
Henry Irwin
Indo-Saracenic Revival architecture
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The Victoria Terminus in Bombay.
Indo-Saracenic Revival architecture
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North Block of the
Secretariat Building, New Delhi, designed by
Herbert Baker
Indo-Saracenic Revival architecture
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Features of the Confluence of Indian and Persian styles
8.
Moinuddin Chishti
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Moinuddin Chishti also known as Gharib Nawaz, was an imam, Islamic scholar and philosopher from Indian Subcontinent. Chishti introduced and established the Chishti Order of Sufism in the Indian subcontinent, various Mughal emperors were followers of Chishti. No reliable information is available regarding his life before he settled in Ajmer and his parents died when he was fifteen years old. He inherited a windmill and an orchard from his father, during his childhood, Chishti was different from other children and kept himself busy in prayer and meditation. He later disposed of his property and other belongings and distributed the money to the poor and he renounced the world and left for Bukhara in search of knowledge and higher education. Moinuddin became the murid of Usman Harooni, Chishti visited the seminaries of Samarkand and Bukhara and acquired religious learning from scholars. He visited centers of Muslim culture and acquainted himself with important trends in Muslim religious life and he became a disciple of the Chishti saint Usman Harooni. They travelled the Middle East together, including visits to Mecca, Chishti turned towards India, reputedly after a dream in which the Islamic prophet Muhammad blessed him to do so. After a brief stay in Lahore, he reached Ajmer along with his disciple, in Ajmer, he attracted a substantial following, gaining the respect of the residents of the city. Chishti promoted understanding between Muslims and non-Muslims, the Chishti Order was founded by Abu Ishaq Shami in Chisht some 95 miles east of Herat in present-day western Afghanistan. Moinuddin Chishti established the order in India, in the city of Ajmer in Rajasthan, the central principles that became characteristics of the Chishti order in India are based on his teachings and practices. Moinuddin, in words, interpreted religion in terms of human service and exhorted his disciples to develop river-like generosity, sun-like affection. The highest form of devotion, according to him, was to redress the misery of those in distress – to fulfill the needs of the helpless and it was during the reign of Akbar that Ajmer emerged as one of the most important centers of pilgrimage in India. The Mughal Emperor undertook a journey on foot to Ajmer, the Akbarnāma records that the emperors interest in Ajmer first sparked when he heard some minstrels singing songs about the virtues of the wali who lay asleep in Ajmer. Moinuddin Chishti authored several books including Anīs al-Arwāḥ and Dalīl al-Ārifīn, among Quṭbuddīn Baktiar Kakis prominent disciples was Fariduddin Ganjshakar, whose dargah is at Pakpattan, modern Pakistan. Fariduddins most famous disciple was Nizamuddin Auliya popularly referred to as Mahbūb-e Ilāhī Gods beloved, equally famous was his other disciple Ali Ahmed Alauddin Sabir whose dargah is in Kalyar Sharif. The Sabiri silsila is spread far and wide in India and Pakistan and to this day devotees, from Delhi, disciples branched out, establishing dargahs in several regions of South Asia, from Sindh in the west to Bengal in the east and the Deccan Plateau in the south. But from all the network of Chishti dargahs, the Ajmer dargah took on the distinction of being the mother dargah of them all
Moinuddin Chishti
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Shrine of Moinuddin Chishti,
Ajmer,
India
Moinuddin Chishti
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Dargah of Moinuddin Chishti, Ajmer
9.
Bakhtiar Kaki
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Qutb ul Aqtab Hazrat Khwaja Sayyid Muhammad Bakhtiyar AlHussaini Qutbuddin Bakhtiar Kaki was a Muslim Sufi mystic, saint and scholar of the Chishti Order from Delhi, in what is now India. He was the disciple and the successor of Moinuddin Chishti as head of the Chishti order. Before him the Chishti order in India was confined to Ajmer and he played a major role in establishing the order securely in Delhi. His dargah located adjacent to Zafar Mahal in Mehrauli, and the oldest dargah in Delhi, is also the venue of his annual Urs festivities, Qutbuddin Bakhtiyar Kaki had much influence on Sufism in India. He forms an important part of the Sufi movement which attracted people to Islam in India in the thirteenth and fourteenth centuries. People of every religions like Hindus, Christians, Sikhs, etc. visiting every week at Dargah, Qutbuddin Bakhtiyar Kaki was born in 569 A. H. in a small town called Osh in the Fergana Valley. Khwaja Qutbuddins original name was Bakhtiyar and later on he was given the title Qutbuddin and he was a descendent of the Prophet Muhammad, descending through Hussain ibn Ali. His mother, who herself was a lady, arranged for his education by Shaikh Abu Hifs. His spiritual master then guided him to India and asked him to stay there, thus, he was the first spiritual successor of Moinuddin Chishti. In obedience to the desire of his master, Mu‘inuddin Chishti. Many people started visiting him daily and he was called Kaki due to a keramat attributed to him in Delhi. It is said that he asked his wife not to take credit from the local baker despite their extreme poverty, instead he told her to pick up Kak from a corner of their house whenever needed. After this, his wife found that Kak miraculously appeared in that whenever she required it. The baker, in the meantime, had become worried whether the Khwaja had stopped taking credit due to being angry with him. Accordingly, when the bakers wife asked the reason from the Khwajas wife, although the Kak stopped appearing after this, from that day the people started referring to him as Kaki. Khwaja Bakhtiyar Kaki, like other Chisti saints, did not formulate any formal doctrine and he used to hold a majlis, a gathering, where he gave his discourses or fatwas. Directed at the masses, these contained an emphasis on renunciation, having complete trust in God, treating all human beings as equal and helping them as much as possible. Whatever money was donated to him, he spent it on charity the same day
Bakhtiar Kaki
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Dargah of Qutbuddin Bakhtiyar Kaki in Mehrauli, Delhi.
Bakhtiar Kaki
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Qutbuddin Bakhtiyar Kaki's
dargah
Bakhtiar Kaki
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Mahatma Gandhi visiting the
Dargah during the Annual
Urs, 1948.
Bakhtiar Kaki
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The tombs of
Shah Alam II and his son
Akbar II, with Moti Masjid in the background, next to the Kaki Mausoleum complex in 1890s
10.
Amir Khusrow
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Abul Hasan Yamīn ud-Dīn Khusrau, better known as Amīr Khusrow, was a Sufi musician, poet and scholar. He was a figure in the cultural history of the Indian subcontinent. He was a mystic and a disciple of Nizamuddin Auliya of Delhi. Amīr Khusrau is reputed to have invented certain musical instruments like the sitar and he wrote poetry primarily in Persian, but also in Hindavi. A vocabulary in verse, the Ḳhāliq Bārī, containing Arabic, Persian and he is regarded as the father of Qawwali, and introduced the ghazal style of song into India, both of which still exist widely in India and Pakistan. He is also credited with introducing Persian, Arabic and Turkish elements into Indian classical music and was the originator of the khayal, Amir Khusrau is called the Parrot of India. Khusrau was an expert in many styles of Persian poetry which were developed in medieval Persia and he used 11 metrical schemes with 35 distinct divisions. He has written in many forms including ghazal, masnavi, qata, rubai, do-baiti. His contribution to the development of the g͟hazal, is significant, Amīr Khusrow was born in Patiyali in the Delhi Sultanate. His father, Amīr Saif ud-Dīn Mahmūd, was a Turkic officer, during Genghis Khans invasion of Central Asia, Amir Saif ud-Din migrated from his hometown of Kesh, near Samarkand, to Balkh, where he was the chieftain of the Hazara. Shams ud-Din Iltutmish, the Sultan of Delhi at the time and he provided shelter to the exiled princes, artisans, scholars and rich nobles. In 1230, Amir Saif ud-Din was granted a fief in the district of Patiyali, Amir Saif ud-Din married Bibi Daulatnaz, the daughter of Rawat Arz, who was the famous war minister of Ghiyas ud-Din Balban, the ninth Sultan of Delhi. Daulatnazs family belonged to the Rajput tribes of Uttar Pradesh and they had four children, three sons and a daughter. Amir Khusrow was one among them born in the year 1253 in Patiyali and his father Amir Saif ud-Din Mahmud died in 1260. He started learning and writing poetry at the age of eight, after the death of his father, his mother brought him up and traveled with him to Delhi to his maternal grandfather Imadul Mulks house. In 1271, when Khusrow was 20 years old, his grandfather, from an early age, Khusrow had a deep eagerness to know God and his strong yearning to see God brought him to the Sufi saint Nizamuddin Auliya. Later on, Khusrow was initiated with divine knowledge from his Auliya, after Khusrows grandfathers death, Khusrow joined the army of Malik Chajju, a nephew of the reigning Sultan, Ghiyas ud-Din Balban. This brought his poetry to the attention of the Assembly of the Royal Court where he was honored, when Khusrow was forty seven years old, his mother and brother died
Amir Khusrow
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Amir Khusrau teaching his disciples; miniature from a manuscript of Majlis al-Ushshaq by
Husayn Bayqarah
Amir Khusrow
Amir Khusrow
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Alexander Visits the Sage
Plato, from the Khamsa of Amir Khusro
Amir Khusrow
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The
Nizamuddin Dargah, with Khusrau's tomb on the left
11.
Sarkar Waris Pak
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Not to be confused with Waris Shah Waris Ali Shah or Sarkar Waris Pak was a Sufi saint from Dewa, Barabanki, India, and was the founder of the Warsi order of Sufism. He travelled widely in the west and admitted people to his spiritual order and his shrine is situated at Dewa, India. His fathers name was Qurban Ali Shah whose tomb too is located in Dewa and he went to Mecca for pilgrimage many times. During his extensive travels in Europe, he visited the Sultan of Turkey and he also travelled to England and had an audience with Queen Victoria. He was a friend of Abdul Bari and he died on 30th Muharram 1323 AH. Waris Ali Shah belonged to the Qadiriyya and Chishtiyya schools of Sufism and he was initiated in the traditional Chishtiyya Sufi order, but he adopted more liberal view and permitted his followers to remain in their own religion. He had many prominent followers from several faiths and his numerous disciples, which include both Muslims and Hindus. Hazrat Baba Sufi Syed Diwana Shah Warsi, sai Baba of Shirdi Haji Waris Ali Shah was the Pir of Mushir Husain Kidwai of Gadia, a zamindar, barrister and pan-Islamist politician from Barabanki. Shaiq Khuda Bakhsh was a follower of Waris Ali Shah and he collected the sayings of his spiritual guide Malfūzāt-i-Hāji Wāris Ali Shāh. His book, Tohmat-ul-Asfiya, is the biography of Waris Ali Shah, an urs, or death anniversary, locally known as Dewa mela is observed in October–November. It is attended by nearly a million Muslims and Hindus and it is said that this fair was started by Haji Waris Ali Shah in memory of his father, Qurban Ali Shah. Another fair is held beside the tomb of Haji Waris Ali Shah on the first of the Muslim month of Safar every year. Islam in India Sufism in India Official Website An Article about Waris Pak Website dedicated to the Life and Mureeds of Hazrath Haji Waris Ali Shah in South Africa Pradhan, Sharat
Sarkar Waris Pak
–
Dargah of Haji Waris Ali Shah in
Dewa,
Barabanki, India.
Sarkar Waris Pak
12.
Ahmad Raza Khan
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Ahmed Raza Khan Barelvi, was a Sufi Muslim scholar and reformer in British India, and the founder of the Barelvi movement. Raza Khan wrote on topics, including law, religion, philosophy. He was a writer, religious poet, Sufi mystic. Ahmed Raza Khan Barelvis father Naqi Ali Khan was the son of Raza Ali Khan, Ahmed Raza Khan Barelvi, Naqi Ali Khan, and Raza Ali Khan. Ahmed Raza Khan Barelvi belonged to the Barech tribe of Pushtuns, the Barech formed a tribal grouping among the Rohilla Pushtuns of North India who founded the state of Rohilkhand. The ancestors of Ahmed Raza Khan migrated from Qandahar during the Mughal rule, Ahmad Raza Khan was born on 14 June 1856 in Mohallah Jasoli, Bareilly Sharif, British India. Khan used the appellation Abdul Mustafa prior to signing his name in correspondence, bareilvi Sunnis Ahmed Raza Khan Barelvi, by his writings and fatwas, defended Sufi practices and traditional Islam. His writings, work of his students and their organizations defended the peaceful-Sufi version of Islam, Ahmed Raza Khan is regarded as Imam-e-Ahl-e-Sunnat and Alahazrat. This movement was founded when Ahmed Raza Khan Qadri saw an intellectual and moral decline of Muslims in British India and it was a mass movement, defending popular Sufism, which grew in response to the influence of Deobandi and Wahabi extremist movement. Today the movement is spread across the globe with a number of followers in Pakistan, India, Bangladesh, Afghanistan, Sri Lanka, South Africa, United States. The movement now has followers over 200 million Muslims, many religious schools, organizations and research institutions have been established that work on the teachings of Ahmed Raza Khan. The movement of Ahmed Raza Khan emphasizes primacy of Islamic law over adherence to Sufi practices, since partition of India and Pakistan in 1947, has addressed leading political issues for Muslims. The movement was largely a phenomenon when begun, but currently popular among urban, educated Pakistanis. Ahmed Raza Khan wrote several books on topics in Arabic, Persian and Urdu, including the thirty-volume fatwa compilation Fatawa Razaviyya. Several of his books have been translated in other European and South Asian languages, classification of 549 recovered books written by Ahmed Raza Khan, His main works include, Kanzul Iman is a 1910 Urdu paraphrase translation of the Quran by the Imam of Sunni Muslims Ahmad Raza Khan. It is associated with the Hanafi jurisprudence within Sunni Islam and is considered widely read version of translation in the Subcontinent and it has been subsequently translated into other European and South Asian languages including English, Hindi, Bengali, Dutch, Turkish, Sindhi, Gujarati and Pashto. In defense of his verdict Imam Ahmad Raza Khan obtain confirmatory signatures from 268 traditional Sunni scholars in the South Asia, the treatise is published in Arabic, Urdu, English, Turkish and Hindi languages. Fatawa-e-Razvia or Fatawa-e-Radaviyyah is the fatwa book of his movement
Ahmad Raza Khan
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Ahmed Raza Khan Bareilvi احمد رضا خان بریلوی
13.
Syed Ahmed Khan
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Syed Ahmad bin Muttaqi Khan KCSI, commonly known as Sir Syed, was an Indian Muslim pragmatist, Islamic reformist and philosopher of nineteenth century British India. Born into nobility with ties with Mughal court, Syed studied the Quran and sciences within the court. In 1838, Syed entered the service of East India Company and went on to become a judge at a Small Causes Court in 1867, during the Indian Rebellion of 1857, he remained loyal to the British Empire and was noted for his actions in saving European lives. After the rebellion, he penned the booklet The Causes of the Indian Mutiny – a daring critique, at the time, in 1859, Syed, established Gulshan School at Muradabad, Victoria School at Ghazipur in 1863, and a scientific society for Muslims in 1864. In 1875, founded the Muhammadan Anglo-Oriental College, the first Muslim university in South Asia, during his career, Syed repeatedly called upon Muslims to loyally serve the British Empire and promoted the adoption of Urdu as the lingua franca of all Indian Muslims. Syed heavily critiqued the Indian National Congress, Syed maintains a strong legacy in Pakistan and Indian Muslims, and is often described as the founder of the two-nation theory - the ideological foundation of Pakistan Movement. He strongly influenced other Muslim leaders including Allama Iqbal and Jinnah, many universities and public buildings in Pakistan bear Sir Syeds name. Sir Syed Ahmed Khan was born on 17 October 1817 to a Noble Syed family in Delhi and his family ancestral roots is said to have come from Arabia, and then moved to subcontinent in the ruling times of Mughal emperor Akbar–I. Many generations of his family had since been connected with the administrative position in Mughal Empire. His maternal grandfather Khwaja Fariduddin served as Wazir in the court of Emperor Akbar–II and his paternal grandfather Syed Hadi Jawwad bin Imaduddin held a mansab – a high-ranking administrative position and honorary name of Mir Jawwad Ali Khan in the court of Emperor Alamgir II. Sir Syeds father Syed Muttaqi Muhammad bin Hadi Khan was personally close to Emperor Akbar–II, with his elder brother Syed Muhammad bin Muttaqi Khan, Sir Syed was raised in a large house in a wealthy area of the city. They were raised in accordance with Mughal noble traditions and exposed to politics. Their mother Asiz-un-Nisa played a role in Sir Syeds early life. Sir Syed was taught to read and understand the Holy Quran by a female tutor and he received an education traditional to Muslim nobility in Delhi. Under the charge of Lord Wellesley, Sir Syed was trained in Persian, Arabic, Urdu and he read the works of Muslim scholars and writers such as Sahbai, Rumi and Ghalib. Other tutors instructed him in mathematics, astronomy and Islamic jurisprudence, Sir Syed was also adept at swimming, wrestling and other sports. He took a part in the Mughal courts cultural activities. His elder brother founded the citys first printing press in the Urdu language along with the journal Sayyad-ul-Akbar, Sir Syed pursued the study of medicine for several years but did not complete the course
Syed Ahmed Khan
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Sir Syed Ahmad Khan (1817–99)
Syed Ahmed Khan
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Nawab Mohsin ul Mulk, Sir Syed Ahmed Khan, Justice
Syed Mahmood, he was the first Muslim to serve as a High Court judge in the British Raj.
Syed Ahmed Khan
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The court of Akbar, an illustration from a manuscript of the
Ain-e-Akbari
Syed Ahmed Khan
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First issue of the journal Muhammadan Social Reformer dated 24 December 1870, it was a pioneering publication initiated by Sir Syed to promote liberal ideas in Muslim society.
14.
Maulana Abul Kalam Azad
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Maulana Sayyid Abul Kalam Ghulam Muhiyuddin Ahmed Azad was an Indian scholar and the senior Muslim leader of the Indian National Congress during the Indian independence movement. Following Indias independence, he became the first Minister of Education in the Indian government and he is commonly remembered as Maulana Azad, the word Maulana is an honorific meaning Our Master, and he had adopted Azad as his pen name. His contribution to establishing the foundation in India is recognised by celebrating his birthday as National Education Day across India. As a young man, Azad composed poetry in Urdu language, as well as treaties on religion and he rose to prominence through his work as a journalist, publishing works critical of the British Raj and espousing the causes of Indian nationalism. Azad became the leader of the Khilafat Movement, during which he came into contact with the Indian leader Mahatma Gandhi. Azad became a supporter of Gandhis ideas of non-violent civil disobedience. Azad committed himself to Gandhis ideals, including promoting Swadeshi products, in 1923, at an age of 35, he became the youngest person to serve as the President of the Indian National Congress. He served as Congress president from 1940 to 1945, during which the Quit India rebellion was launched, Azad was imprisoned, together with the entire Congress leadership, for three years. Amidst communal turmoil following the partition of India, he worked for religious harmony, as Indias Education Minister, Azad oversaw the establishment of a national education system with free primary education and modern institutions of higher education. National Education Day of India is celebrated on 11 November every year in India and he also worked for Hindu-Muslim unity through the Al-Hilal newspaper. Azad was born on 11 November 1888 in Mecca, Saudi Arabia and his real name was Sayyid Abul Kalaam Ghulam Muhiyuddin Ahmed who eventually became known as Maulana Azad. Azad began to master several languages, including Urdu, Hindi, Persian, Bengali, Arabic, and English. He was also trained in the Mazahibs of Hanafi, Maliki, Shafii and Hanbali fiqh, Shariat, mathematics, philosophy, world history, at the age of thirteen, he was married to a young Muslim girl, Zulaikha Begum. Azad compiled many treatises interpreting the Quran, the Hadith, Azad developed political views considered radical for most Akbad Muslims of the time and became a full-fledged Indian nationalist. He fiercely criticised the British for racial discrimination and ignoring the needs of people across India. He also criticised Muslim politicians for focusing on issues before the national interest. Azad developed curiosity and interest in the doctrines of Jamal al-Din al-Afghani and visited Afghanistan, Iraq, Egypt, Syria. But his views changed considerably when he met revolutionary activists in Iraq and was influenced by their fervent anti-imperialism and nationalism, Azads education had been shaped for him to become a cleric, but his rebellious nature and affinity for politics turned him towards journalism
Maulana Abul Kalam Azad
Maulana Abul Kalam Azad
Maulana Abul Kalam Azad
Maulana Abul Kalam Azad
15.
Allama Iqbal
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He is called the Spiritual father of Pakistan. He is considered one of the most important figures in Urdu literature, Iqbal is admired as a prominent poet by Pakistanis, Indians, Iranians, Bangladeshis, Sri Lankans and other international scholars of literature. Though Iqbal is best known as an eminent poet, he is also a highly acclaimed Muslim philosophical thinker of modern times and his first poetry book, Asrar-e-Khudi, appeared in the Persian language in 1915, and other books of poetry include Rumuz-i-Bekhudi, Payam-i-Mashriq and Zabur-i-Ajam. Amongst these, his best known Urdu works are Bang-i-Dara, Bal-i-Jibril, Zarb-i Kalim, along with his Urdu and Persian poetry, his Urdu and English lectures and letters have been very influential in cultural, social, religious and political disputes. In 1922, he was knighted by King George V, granting him the title Sir, while studying law and philosophy in England, Iqbal became a member of the London branch of the All-India Muslim League. In much of South Asia and the Urdu speaking world, Iqbal is regarded as the Shair-e-Mashriq and he is also called Mufakkir-e-Pakistan, Musawar-e-Pakistan and Hakeem-ul-Ummat. The Pakistan government officially named him a national poet and his birthday Yōm-e Welādat-e Muḥammad Iqbāl, or Iqbal Day, is a public holiday in Pakistan. In India he is remembered as the author of the popular song Saare Jahaan Se Achcha. Iqbal was born on 9 November 1877 in Sialkot within the Punjab Province of British India and his grandparents were Kashmiri Pandits, the Brahmins of the Sapru clan from Kashmir who converted to Islam. In the 19th century, when the Sikh Empire was conquering Kashmir, Iqbal often mentioned and commemorated his Kashmiri Pandit Brahmin lineage in his writings. Iqbals father, Sheikh Noor Muhammad, was a tailor, not formally educated, Iqbals mother Imam Bibi was a polite and humble woman who helped the poor and solved the problems of neighbours. She died on 9 November 1914 in Sialkot, Iqbal loved his mother, and on her death he expressed his feelings of pathos in a poetic form elegy. Who would wait for me anxiously in my native place, who would display restlessness if my letter fails to arrive. I will visit thy grave with this complaint, Who will now think of me in midnight prayers, All thy life thy love served me with devotion— When I became fit to serve thee, thou hast departed. Iqbal was four years old when he was admitted to the masjid to learn the Quran and he learned the Arabic language from his teacher Syed Mir Hassan, the head of the madrassa and professor of Arabic language at Scotch Mission College in Sialkot, where he matriculated in 1893. He received Intermediate with the Faculty of Arts diploma from Murray College Sialkot in 1895, the same year he enrolled at the Government College Lahore where he obtained his Bachelor of Arts in philosophy, English literature and Arabic in 1897, and won the Khan Bahadurddin F. S. Jalaluddin medal as he took higher numbers in Arabic class, in 1899, he received his Masters of Arts degree from the same college and had the first place in Punjab University, Lahore. Iqbal married three times, in 1895 while studying Bachelor of Arts he had his first marriage with Karim Bibi and they had daughter Miraj Begum and son Aftab Iqbal
Allama Iqbal
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Sir Muhammad Iqbal محمد اقبال
Allama Iqbal
Allama Iqbal
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Allama Iqbal with his son
Javed Iqbal in 1930
Allama Iqbal
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Mother of Allama Muhammad Iqbal who died on 9 November 1914. Iqbal expressed his feeling of
pathos in a poetic form on death
16.
Shah Ahmad Noorani Siddiqi
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Shah Ahmad Noorani, was a Pakistani, Sunni-Barelvi Islamic scholar, mystic, philosopher, revivalist and an ultra–conservative politician. Ahmad Noorani was born in Meerut, British India, into an ultra-religious Urdu-speaking family on 1 October 1926 and his father, Abdul Aleem Siddiqi was also an Islamic scholar and had accompanied him on Islamic missionary tours to various parts of the world in his early youth. He received his BA degree in Arabic language from the Allahabad University and his family moved to Karachi, Sindh, Pakistan after the partition of India. He established World Islamic Mission in 1972 which is based in Mecca and he was elected as member of the National Assembly from Constituency NW-134 after participating in general elections held in 1970 on Jamiat Ulema-e-Pakistans platform. The JUP is main Sunni Barelvi political party of Pakistan, second time he was elected as MNA from Constituency NA-167 in Pakistani general election,1977. Since then, his influence on national politics further grew and eventually becoming a Senator in 1980s, assuming the presidency of Muttahida Majlis-e-Amal, he was known to have use tough rhetoric against Musharraf and formed a public support against Musharrafs policies in the country. He is now buried in Abdullah Shah Ghazi Mausoleum in Karachi
Shah Ahmad Noorani Siddiqi
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Ahmad Noorani in 1985.
17.
Syed Faiz-ul Hassan Shah
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Syed Faiz-ul Hassan Shah also known as Hazrat Khatib ul Islam was a Pakistani Islamic religious scholar. He was born in Allo Mahar Sharif, tehsil Daska, Sialkot District and he started in politics after joining Majlis-e-Ahrar-ul-Islam. He started his religious career in 1933 after the death of his father and he led the movement in the days of British rule in India against Ahmadis. He died in Allo Mahar Sharif and he was the son of Syed Muhammad Hussain Shah, honorary magistrate in Sialkot in British India, grandson of Pir Syed Amin Shah mujadadi and great-grandson of Pir Syed Muhammad Channan Shah Nuri. His grandson Pir Syed Murtaza Amin Shah is currently the leader of the Allomahar movement of Islamic scholars and delivers lectures in different parts of the world. The Preaching of Islam by Sir Thomas W. Arnold and Langue la literature Hindoustanies de 1850 à1869 by M. J. H, the most well-known treatises and reports are written by the authors of the early period are, Kawajgan e Naqshband chapter Allo Mahar Sharif. Arbab e Waliyat Chapter Kwaja Nur Muhammad chhrahis caliph Auliya e pothohar chapter caliphs of chura sharif, amir e Karwan Syed Faiz ul Hasan shah written by Shaik gulam nabi. Tareekh e Ahrar chapter Syed Faiz ul Hassan shah, mashaikh e Maharvia written by Dr. Rizwan Sarwar Ch. Maharvia number written by Pir Saeed Ahmad Mujadadi. Muqalat e abu-ulbayan written by pir saeed ahmad mujadadi
Syed Faiz-ul Hassan Shah
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Syed Faiz-Ul-Hasan Shah
Syed Faiz-ul Hassan Shah
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tomb and grave of Syed Faiz ul Hasan Shah.
18.
Muslims of Uttar Pradesh
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Islam in Uttar Pradesh numbers about 30,740,158, according to 2001 census, and forms the largest religious minority in the Indian state of Uttar Pradesh. Muslims of Uttar Pradesh have also referred to as Hindustani Musalman. In the strict sense, the Uttar Pradesh Muslims do not form an ethnic community. They are differentiated by sectarian and Baradari divisions, as well as by dialect, nevertheless, the Uttar Pradesh Muslims possess a sense of group identity based on cultural and historic factors. These include the Islamic religion, a Persian cultural tradition and its Indian offspring and they are also a disproportionately urban community, reflecting an old historic legacy. Muslims are majority in Rampur district and cities of Sambhal, Rampur, Amroha, much of Uttar Pradesh formed part of the various Sultanate after 1000 CE and was ruled from their capital, Delhi. As a consequence of these invasions, their arose a community in what is now Uttar Pradesh, early settlement of Northern Muslims was due to the invasions and then establishment of Turkish Sultanate. Most Muslim in Northern India, particularly in Delhi and adjoining areas were of Turkish Origin or Turks and these Turks remained part of the establishment for few centuries until very late in the Mughal Empire, when there was mass migration from Persia and Afghan regions to Delhi. Consequently, Turks were pushed down the ladder as the Rulers and Courtesians of Delhi and became involved in farming, famous Turkish Sufis include Nizamuddin Auliya, Amir Khusro etc. Mehroli was the first organised township of Turks who had built numerous Turkish Monuments such as Qutib Minar, Puran Qila, Turkish communities in India are currently recognised by their trades such as Turks Jhojhey, Turk Kalal, Turk Khayyat, Turk farmers etc. They mainly live in Muzzafarnagar, Shahjahanpur, Moradabad, BulandShahar, Ghaziabad, Hapur, in medieval times, the term Hindustani Musalman was applied to those Muslims who were either converts to Islam or who had a long settled in India. These Hindustani Musalmans did not form a community, as they were divided by ethnic, linguistic and economic differences. Often these early settlers lived in fortified towns, known as Qasbahs, important qasbas include Kakori in Lucknow District, Sandhila in Hardoi District and Zaidpur in Barabanki District. With the rise of the Mongols under Genghis Khan, there was an influx of Muslim refugees into North India, many of whom settled in the provincial qasbas, many of these early settlers are the ancestors of the Sayyid and Shaikh communities. In these qasbas, over time a number of cultural norms arose and these Sufi orders were particularly important in converting Hindus to Islam. The Urdu speaking people of Uttar Pradesh has diverse roots, many Sufi missionaries from Middle East and Central Asia migrated and settled in South Asia. Many natives converted to Islam due to the missionary Sufi saints whose dargahs dot the landscape of South Asia, the Delhi Sultanate and later Mughal Empire ruled the northern India region. Millions of natives converted to Islam during the Muslim rule, Lodi dynasty was dominated by the Pashtuns soldiers from Khyber Pakhtunkhwa and Afghanistan who settled in the northern India
Muslims of Uttar Pradesh
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Burhan ul Mulk Sa'adat Khan
Muslims of Uttar Pradesh
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Safdarjung
Muslims of Uttar Pradesh
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Aligarh Muslim University
Muslims of Uttar Pradesh
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Tomb of Sufi saint Shaikh
Salim Chisti in Fatehpur Sikri, Uttar Pradesh
19.
Kashmiri people
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The Kashmiris are an ethnic group native to the Kashmir Valley, in the Indian state of Jammu and Kashmir, who speak Kashmiri, an Indo-Aryan Dardic language. The bulk of Kashmiri people predominantly live in the Kashmir Valley–which is the actual Kashmir and does not include the territories of the former princely state of Jammu. Other ethnic groups living in the Jammu and Kashmir state include Gujjars, Dogras, although some residents of Azad Kashmir call themselves Kashmiri, most residents of Azad Kashmir are not actually ethnic Kashmiris. Whilst Kashmiris are native to the Kashmir Valley, smaller populations of Kashmiris also live in the districts of Jammu. Ethnic Kashmiris can be found in the Chenab regions Doda, Ramban, there are also ethnic Kashmiri populations inhabiting the Neelam Valley and Leepa Valley of northern Azad Kashmir. Since 1947, many ethnic Kashmiris and their descendants are found in Pakistan. Many ethnic Kashmiris from the Kashmir Valley also migrated to the Punjab region during Dogra, Most Kashmiris today are Sunni Muslim but a sizable Hindu community also exists. Pure ethnic Kashmiri Muslims are descended from Kashmiri Hindus and are known as Sheikhs. Common surnames among these people include Butt, Dar, Lone etc, Islam arrived in Kashmir starting with the conversion in 1323 of Kashmirs Buddhist ruler, Rinchan, at the hands of the saint, Sayyid Bilal Shah. After conversion to Islam he called himself Malik Sadur-ud-Din and was the first Muslim ruler of Kashmir, Islam grew in the 14th century under the Shah Mir reign and numerous Muslim ulama from Central Asia came to preach in Kashmir. Sayyid Ali Hamadani made immense contributions towards the spread of Islam in Kashmir and he and hundreds of his followers converted thousands of Kashmiris to Islam. His son Sayyid Muḥammad Hamadani also propagated Islam and influenced Kashmirs Muslim ruler Sikander to enforce Islamic law, by the late 1400s the majority of the population had embraced Islam. Since the arrival of invaders and the start of religious conflicts, before the Partition of India, many Kashmir Hindus, in 1557 the Shah Miri dynasty was overthrown by the Chaks who were foreigners to Kashmir and originated from Baltistan. Since they were from outside Kashmir they were not interested in the Kashmiri populations welfare, the Chak rulers, who were Shia, persecuted their Sunni subjects and this caused Sunni scholars to flee to safer environs. Some disenchanted Sunnis, such as notable Sunni scholar, Sheikh Yaqub Sarfi, went to the court of Akbar and invited the Mughals to conquer Kashmir and these conditions included a guarantee of Kashmiri rights such as freedom of religion for all of Kashmirs population. Shaikh Yaqub Sarfi also forbade Sunnis from carrying out any reprisal against Shias and he devoted his life to restoring peace, Kashmiri historians see Mughal rule as the beginning of the end of Kashmiri independence. The Mughal Emperor Akbar succeeded in invading the Kashmir Valley, despite tough Kashmiri resistance, the anti-Shia policies of Mirza Haidar Dughlat and the anti-Sunni policies of the Chaks had broken Kashmiri unity, thus paving the way for the Mughal occupation of Kashmir. Akbars victory brought an end to indigenous Kashmiri Muslim rule, Christopher Snedden states that the Mughals began a process of psychological warfare against Kashmiris to strip them of their martial capabilities
Kashmiri people
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Jawaharlal Nehru
Kashmiri people
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Farah Pandith
Kashmiri people
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Anupam Kher
Kashmiri people
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Political Map: the Kashmir region districts, showing the
Pir Panjal range and the Kashmir Valley.
20.
Gujarati Muslims
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The term Gujarati Muslims is usually used to signify an Indian Muslim from the state of Gujarat in North-western coast of India. Gujarati Muslims are very prominent in industry and medium-sized businesses, many members of this community migrated to Pakistan in 1947 and have settled in Sindh province especially in Karachi, contributing to the national welfare and economy of Pakistan. According to the 2001 Census of India, the Gujarati Muslim population was 4,592,854, which is 9. Most Gujarati Muslims have Gujarati language as their mother tongue, but some such as the Momin Ansari, Memons, Gujarati Shaikh. Famous Gujarati Muslims South African cricketer Hashim Amla, Badruddin Tyabji, a Congress president and Mohammad Ali Jinnah, bollywood is represented by Parveen Babi, who came from an aristocratic Yusufzai Pathan family, Farooq Shaikh and Sanjeeda Sheikh. Famous Indian film score composers include Salim-Sulaiman Merchant who are Ismaili Shia and Taher Saifuddin, who was the 51st Dai al-Mutlaq of the Dawoodi Bohras, a sect within Shia Islam. Famous political activists such as Ahmed Timol, Yusuf Dadoo, located in the westernmost portion of India, Gujarat includes the region of Kutch, Saurashtra, and the territories between the rivers Banas and Damanganga. Islam came early to Gujarat, with immigrant communities of Arab and they were later joined by Persian traders from Greater Iran. Many of these merchants were Ismaili Shia, both Mustaali and Nizari. They laid the foundation of the Bohra and Khoja communities, in the early era however Gujarat was ruled by the Valabhi dynasty. In the thirteenth century, the last Hindu ruler Karna, was defeated by Alauddin Khilji, in the sixteenth century, the Memon community immigrated from Sindh and settled in Kutch and Kathiawar. While in Bharuch and Surat, a schism occurred among the Bohras, another Muslim sect, the Mahdawi also settled in Gujarat, and led to the creation of the Tai community. In 1593, the Mughal Emperor Akbar conquered Gujarat, and incorporated Gujarat in the Mughal Empire and this period led to the settlement of the Mughal community. A good many Sayyid and Shaikh families also are said to have arrived during the period of Mughal rule, with the establishment of the Sufi Suhrawardi and Chishti orders in Multan, Sind and Gujarat, pirs enjoyed state patronage. After the death of the Mughal emperor Aurangzeb, in 1707, most of Gujarat fell to the Marathas, and this period saw the dispersal of further Pathan and Baluch, who came as mercenaries and were destroyed or defeated by the Marathas. Gujarat fell to British in the late 19th Century, in Southeast Asia, Malays referred to the Islamic elite among them by the noble title of adhirajas. The Sufi trader, Shaikh Randeri was responsible for spreading Islam to Acheh in Indonesia, Gujarati speaking Muslim society has a unique custom known as Jamat Bandi, literally meaning communal solidarity. This system is the expression of communal solidarity
Gujarati Muslims
21.
Mappilas
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A Mappila, also known as a Muslim Mappila, Moplahs or Jonaka Mappila, is a member of the largest Muslim group in the Indian state of Kerala. The community arose primarily as a result of the pre- and post-Islamic Arab contact with Kerala, Muslims of Kerala, of which Mappilas constitute a majority, make up a large community in Kerala state,26. 56% of the population. As a religious group they are the second largest after Hindus, Mappilas share the common language of Malayalam with the other inhabitants of Kerala. Islam reached Malabar Coast as early as the 7th century AD and was assimilated with the culture, over the centuries, the strong relations of the Mappilas with the traders from Arabia have created a profound impact on their life and culture. Theres a difference of opinion on the origin of the word Mappila. By and large it is considered to be derived from a combination of the Malayalam language words maham or mam, some people believe that Mappila means Son-in-Law as the Muslim visitors often married local women and thus became sons-in-law. Another opinion that the many of Hindu Nairs were become islam, they were termed as the Muslim Pillai. The Saint Thomas Christian community of southern Kerala are also called Nasrani Mappilas, the Muslims of ancient Kerala were referred to as Jōnaka or Cōnaka Mappila, to distinguish them from the Nasrani Mappila and the Juda Mappila. According to the 2001 census, about one-quarter of Keralas population were Muslims, some have settled in other states within India. There are substantial numbers of Mappilas in nearby districts of Kodagu, Mangalore, Bangalore, Coimbatore, remittances from these expatriate communities makes Kerala one of the main contributors of foreign exchange to the Indian economy. Former Minister of State for Railways E. Ahamed, is a politician from this community. The diaspora groups of Mappilas in Arab states of the Persian Gulf and Malaysia are comparatively large and, among the natives, the long-standing Arab and later Portuguese contact with the coastal areas of India left its permanent mark in the form of several communities. The Mappila community of Kerala came into existence through the immigration of Arab traders to these regions, contrary to popular belief, Islam came to South Asia before Muslim invasions of Indian subcontinent. Arab traders used to visit the Malabar region, which was a link between them and ports of South East Asia, to even before Islam had been established in Arabia. This relation started as early as the 4th century CE, the Mappilas are the descendants of communities of Arab traders who had come to Kerala. These Arabs were primarily from the Hadramawt valley of Yemen, the trade of Arabs in the Malabar coast prospered due to the rich availability of pepper and other spices from its land. With many other factors, the support they got from local Hindu rulers helped them to establish a monopoly in the activities in the Indian Ocean. But this tradition hasnt found any historical evidence, the monopoly of overseas trade in Malabar was safe with the Arab-Mappila alliance until the arrival of Portuguese in Kerala
Mappilas
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Sir Syed College, Taliparamba
Mappilas
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Rebels, arrested during Mappila Rebellion in 1921
22.
Hyderabadi Muslims
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With their origins in the Muslim Bahmani Sultanate and then the Deccan sultanates, Hyderabadi Muslim culture became defined in the latter half of the reign of the Asif Jahi Dynasty in Hyderabad. The Deccan plateau acted as a bulwark sheltering South India from the invasions and this allowed the Muslim-ruled state of Hyderabad to develop a distinctive culture during the Qutb Shahi dynasty, Mughal Aurangzeb and later the Asaf Jahi dynasty of the Nizams. The Nizam was the Muslim ruler of the vast princely Hyderabad State, the capital city of Hyderabad was primarily Urdu-speaking Muslim until the Incorporation of Hyderabad into India and the subsequent rise to dominance of Telugu-speaking people of Telangana State. The states economy was agrarian, and Hyderabad was primarily a government and administrative hub, the aristocracy, jagirdars and deshmukhs, and even minor government officials, could afford to hire servants, usually also Muslims, in a social order similar to the class system of Victorian England. The Nizam allied himself with the British early on, with ensuing political stability, the Invasion resulted in the massacre of thousands of Hyderabadi Muslims, and mass migration mainly to the west, and Pakistan. The Integration of Hyderabad, into the dominion of India, other than the shock of the massacre of the integration. Thousands of Hyderabadi Muslims emigrated from the newly integrated Indian state of Hyderabad for Pakistan, the UK, the people who migrated to Pakistan were now placed under a new term called Muhajir, along with other Urdu speaking immigrants from present day India. The Hyderabadi Muslims who stayed in the integrated Hyderabad state, were faced with new issues. The present day Hyderabadi Muslims know very little about their heritage, especially those who arent from Hyderabad city. Hyderabadi Muslims are now seen as a result of Indian cosmopolitanism, the largest concentration of Hyderabadi Muslims is in the old city of Hyderabad. Many Muslim poets, musicians, scholars, soldiers and administrators from far and wide sought employment in the Nizams court and they are known as Chaush and mostly reside in the Barkas neighbourhood of Hyderabad. There are also some Siddis who are of African descent, in Pakistan, most of the Hyderabadi migrants are settled in the southern port city of Karachi. Estimates of the Hyderabadi population in Karachi range between 20,000 and 200,000 today, the main neighbourhoods where the Hyderabadi migrants in Karachi initially settled were Hyderabad Colony, Bahadurabad & Laiqabad known as. In 2007, a replica of the famous Charminar monument in Hyderabad was built at the crossing of Bahadurabad. Hyderabadi Muslims today, refer to the Urdu speaking Muslim community, from the 1801 landlocked princely state of Hyderabad, who developed a distinct cultural identity from other Dakhini Muslims. The Chaush community, even though they speak Urdu, and live in the erstwhile Hyderabad State, are not considered Hyderabadi Muslims. This is compared to most Hyderabadi Muslims, who have ancestries from various ethnic origins, Hyderabadi Muslims have organized themselves politically along religious lines. The most prominent example of this is the All India Majlis-e-Ittehadul Muslimeen, currently led by Asaduddin Owaisi. The party dominates the scene in Hyderabads Old City, and consistently wins seats for the Lok Sabha
Hyderabadi Muslims
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Asaf Jah I
Hyderabadi Muslims
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Muslims offer Ramzan Last Friday Prayers at
Mecca Masjid
Hyderabadi Muslims
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Osman Ali Khan, Asaf Jah VII
Hyderabadi Muslims
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Sania Mirza
23.
Khoja
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For the religious-political dynasty in Xinjiang see Khoja The Khojas are a group of diverse people who converted to Islam in South Asia. The word Khoja derives from Khwāja, a Persian honorific title of pious individuals from Central Asia, South Asia, in India, most Khojas live in the states of Gujarat, Maharashtra, Rajasthan and the city of Hyderabad. Many Khojas have also migrated and settled over the centuries in East Africa, Europe, the Khoja were by then adherents of Nizārī Ismāīlīsm. Speculation exists that many Lohanas of Gujarat converted to Nizari Ismailism due to the efforts of Pir Sadardin and they gradually used the title Khoja. In the 19th century, the Ismaili Imamat became established in India and these changes led to differences of opinion among Khojas. While the majority of Khojas remained Ismaili, one group became Ithna‘ ashari, the Khoja Ithna‘ asharis, while seeking to develop relationship with the larger Twelver Shi‘a community, retain their own organisational framework. Originally Nizārī Ismāīlī, after the 1866 Aga Khan Case that consolidated the bulk of the Bombay Khoja community under the leadership of the Aga Khan. The Khojas credit their title to Pir Sadr al-Din who allegedly laid the foundations for the Nizari Ismaili community in India, the gināns of Nizari Ismailis suggest that the Pir established Nizari Ismaili religious centres in Sindh, Punjab and Kashmir. Khojas who follow Twelver Shia Islam and have large communities in Pakistan, India, East Africa, North America, Moulvi Ali Baksh who had setteld in Mumbai in the mid-late 1800s was a prominent Moulvi with a great respect in Ithnaashari Khoja community. It is said that then the Aga Khani Shias were organised into a community by Moulvi Ali Baksh himself. Khoja or khawajs relating to sunni sect of Islam also called as sheikh, for hundreds of years, South Asians sailed down the coast of East Africa in their sail ships during the North Eastern monsoons. There were young Khojas amongst these early sailors and some of them stayed behind in East Africa and took advantage of opportunities in commerce, while the new land offered limitless opportunities to the Khojas, the new environment and prevailing influences called for a reorientation. The Khojas around the 1870s primarily followed Nizari Ismailism, however, a minority rejected the changes of modernity under the guidance of the Imam of that era and revolted. While some were barred from the Jamaat Khana, the Nizari Ismaili place of worship, many of these adopted the larger Ithnaashari branch of Shia Islam and were aided by scholars from Iran, hence the origination of an Agha community in Zanzibar. Alongside were the Bahranis, Arab Twelver Shia from Bahrain, whose inspirations emanated from Kalbe Aly Khan and he proved a great influence and helped a minority of Khojas to secede. Zanzibar had a prosperous Khoja community and it was quite forthcoming into this secession, there were stirring events and emotions were roused as the dissidents fervently built up their mosque. Initially the connection between the two Khoja groups persisted for a while and even a couple of used to be dispatched to the Jamaat Khana from the mosque during jaman. Social traditions also prompted the two counterparts to each other
Khoja
24.
Dawoodi Bohra
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The Dawoodi Bohras are a sect within the Ismāīlī branch of Shia Islam. Bohras mainly reside in the cities of India and also in Pakistan, Yemen. The main language of the community is Lisan ud-Dawat, a dialect of Gujarati with inclusions from Arabic, Urdu, a Bohra woman wears a two piece dress called a rida. The Dawoodi Bohra follow a sort of Shia Islam as propagated by the Fatimid Imamate in medieval Egypt. They pray 5 times a day joining both afternoon prayers Zuhr & Asr and both evening prayers Maghreb and Isha, fast in the month of Ramadan, perform Haj and Umrah, the Dawoodi Bohras, being Ismailis and thus Jafaris, were included as Muslims in the Amman Message. There are some criticisms of the Amman message, the word Bohra comes from the Gujarati word vehru, in reference to their traditional profession. The term Dawoodi comes from the given to Dawood Bin Qutubshah during a schism that the community faced in 1592 when there was a leadership dispute. The Dawoodi Bohra sect is a Shia sect also referred to as the Tayyabī Mustalī Ismāīlī sect, the Ismailis were split from the now mainstream Ithna Ashari Shias over the succession issue of Imam Jafar Al-Sadiq. The Ismailis took Ismail bin Jafar as their Imam whereas the Twelvers took Musa Kazim bin Jafar Al-Sadiq as their Imam, the Ismailis split into Druze and mainstream Ismailis due to a succession issue and further down the line they again split into Nizari and Mustaali branches. The Mustaali branch to which Dawoodi Bohra trace their legacy continues until the 21st Imam Al-Tayyab and his direct descendent is considered as the current Imam and remains in seclusion. While the Imam is in seclusion, the governance of the sect has been entrusted to the Dai al-Mutlaq, splinter groups of the Bohras have subsequently emerged over the succession dispute of the preceding Dai. The role of Dai was created by Queen Arwa bint Ahmed of Yemen and it should not be confused with other offices that exist in the Imamate such as Dai-ad-Duat and Dai al-Balagh. Zoeb bin Moosa is the first Dai-al-Mutlaq and they believe that Muhammad chose Ali as his successor and publicly declared this while he was returning from his first and last Haj in 632 CE. Dawoodi Bohras, in keeping with all Shia believe that after Muhammad, Ali had been the rightful wasi, Imam and caliph, Ali was the final Rashidun Caliph from 656-661 CE, the Imamate and caliphate were united in this period. After Hasan, Husain and his family and companions were killed at the Battle of Karbala, Dawoodi Bohras believe that Husains head was buried first, in the courtyard of Yazid, then transferred from Damascus to Ashkelon, and then to Cairo. The first through the fifth Ismāʿīlī Imams - until Jafar al-Sadiq - are commonly accepted by all the Shia, Bohras and Nizari Ismāʿīlīs treat Ali as Vasi and Imam Hasan as first Imam whereas Twelvers number Ali as the first. The followers of Jafars son, Ismail ibn Jafar, became Ismailis, Twelvers believe that Musa al-Kadhim was heir to Jafar instead, their Imams diverged at that point. During the period of Jafar, the Abbasid Caliphate replaced the Umayyads, due to strong suppression by the Abbasids, the seventh Ismāʿīlī Imam, Muhammad ibn Ismail, went into a period of Occultation
Dawoodi Bohra
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Dawoodi Bohra in their customary attire
Dawoodi Bohra
Dawoodi Bohra
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Tree of the
Shia Islam.
Dawoodi Bohra
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Zarih of Arwa al-Sulayhi,Yemen
25.
Memon people
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The term Memon refers to a Muslim commercial community from the western part of South Asia, including Memons historically associated with Kathiawar. It also can refer to Kutchi Memons and Sindhi Memons and they are associated with the Memon language. Many Memons migrated to Karachi after the Partition of India in 1947, Memon lineage traces back to Lohanas of Multan and Sindh. The origin of the name comes from Mumin and later evolved to present name Memon, the Memon community was founded in the 15th century by 700 families comprising 6,178 persons total. According to Anthovan, those Lohanas of Thatta who converted to Islam became Memons and were invited by Rao Khengarji Jadeja, ruler of Bhuj in the 16th century and it is from there that Kutchi Memons migrated to Kathiawar and mainland Gujarat. Surat in Gujarat was an important trading centre from 1580 to 1680, Memons became significantly affluent as a result of trading in Surat. Due to the nature of the community, Memons began a significant migration beyond the borders of India in 18th-. This led to developing in Sri Lanka, South Africa. Memon traders set up a network of joint stock companies acting in coordination with other members in an area ranging from Central Africa to China, Memon donors made significant financial contributions to construct mosques during this time, including Juma Masjid Mosque and Jamia Mosque. By late 19th century several thousand Memons had settled in Bombay due to trading, Memon representative leaders traded with British capitalists to develop their Indian monopolies. The area of Bombay which the Memon traders ended up congregating in later became known as the Memonwada, the early 20th century saw a consolidation of the Memon community in South Asia as well as South Africa. They began to organise important societies including Memon Education and Welfare Society, Memon community made significant financial contributions to preserve the Ottoman Empire but were unable to prevent its decline. The partition of Pakistan and India led to significant migration in both directions for the community, during middle of the twentieth century a handful of Memon financial dynasties were born. However, the wealth of the Memon families stagnated during the late twentieth century due to the partition of Pakistan as well as political turmoil of the country. While Memons are generally Sunni Muslims, many continue to follow Hindu common law in matters regarding property inheritance, community leadership structure, some Memons continue to follow caste hierarchy practices. Memon see themselves to be from the Hindu Kshatriya lineage, even within Memons, there are caste hierarchies that some follow regarding marriage practices. According to folklore, the blessings of the Islamic saint Sayad Kadiri upon the Memons are responsible for their success in business, a more pragmatic explanation for their success is that Memon have been historically considered honest brokers. Following commercial caste model, Memons also offer support community members in financial matters by giving loans, today, Memon communities are scattered throughout the world including UAE, Saudi Arabia, South Africa, UK, USA and Canada
Memon people
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Memon Men Photographs of Western India Series 1855-1862
Memon people
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Gujrat, India Circa early 20th Century
Memon people
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Memon Women Photographs of Western India Series 1855-1862
Memon people
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Katchi Memon Masjid Katchi Memon Masjid
26.
Bihari Muslims
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Bihari Muslims are people originating and tracing descent from the Indian state of Bihar who practice Islam as their religion. Bihari Muslims mainly practice Sunni Islam of the Hanafi creed, though a small Shia minority exists, about 3 million Bihari Muslims migrated to Pakistan and Bangladesh after independence. Sum total of this table is 14,780,500 Muslims out of 83.0 millions total population in 2001 census, in 2011 census, total population grew to 103.9985 millions, of which 16. 9% or 19,922,048 were Muslims. During 2001–2011, Muslims grew by 33. 433%, while non-Muslims grew by 23. 537%, district-wise break up by religions for 2011 is not available. Stranded Pakistanis Pathans of Bihar The Forgotten People, Bihari Refugees of Bangladesh, UCANews
Bihari Muslims
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Notable Bihari Muslims:
Sayyid Sa'id Akhtar Rizvi,
Sayyid Muhammad Rizvi,
Bismillah Khan,
M. J. Akbar,
Imtiaz Ali,
Abdul Qavi Desnavi,
Syed Ali Akhtar Rizvi,
Nazim Hussain (Right),
Maulana Muhammad Mustafa Jauhar,
Talib Jauhari,
Amjad Jauhari
Bihari Muslims
Bihari Muslims
Bihari Muslims
27.
Tamil Muslims
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Tamil Muslims are Tamil-speaking people with Islam as their faith. There are 3 –4 million Tamil Muslims in India mostly in Tamil Nadu state and also in neighbouring Kerala, a significant Tamil-speaking Muslim population numbering 1. There are around 500,000 in Malaysia and 20,000 in Singapore, Tamil Muslims are largely urban traders rather than farmers. There is a diaspora of Tamil Muslims, particularly in South East Asia. In the late 20th century, the diaspora expanded to North America and they are called Cholias in Myanmar, Mamak in Malaysia and Rathas in South Africa. The term Tamil Muslims refers to Muslims who are linked to the Tamil-speaking areas of South India, specifically modern day Tamil Nadu state. As such, this refers not only to ethnic Tamils who are Muslim. Members of these groups can have ancestries and historical connections to a range of geographic regions including South India, Southeast Asia, hence, their complexions range from fair to dark, facial bone structures range from sharp/oval to rounded. Tamil Muslims have historically been money changers throughout South and South East Asia especially in Malaysia, Singapore, Indonesia, Tamil Muslims are also involved in various trades like retail, mutton shops, foreign bazaars, etc. They are also involved in trade and leather industry. The coloured stone business which Sri Lanka is famous for is in the hands of Tamil Muslims, other than Gujarati and Marwaris, the only community doing wholesale diamond business in ASEAN is Tamil Muslim from Ramanathapuram district. Semiprecious stones like peridot, rubilite, amethyst, or moonstone are led by Tamil Muslims from Thanjavur district in ASEAN, paper business is run by entrepreneurs from Erwadi. Department store and textile showrooms are run by businessmen from Pallapatti, the largest exporters of leather products are from Ambur, Vaniyambadi, Pernambettu, Ranipet and Melvisharam. Independent shops in Burma Bazaar market of Chennai is led by entrepreneurs from Ramanathapuram district, due to new emerging opportunities, lot of Tamil Muslims went to the Persian Gulf and ASEAN. He owned over 70 ocean-going vessels, periya Thambi Nainar of the 17th century was widely regarded as the first millionaire from the Tamil Muslim community. After independence, Tamil Muslim entrepreneurs began to build schools and colleges, in the mid 1980s, scores of Tamil Muslim self-financing educational institutions were started. Crescent Engineering College was upgraded to BS Abdur Rahman University, in Tamil Nadu, the school education of the Tamil Muslims is above-average compared to general literacy level. But in higher and technical education Tamil Muslims lag behind, due to commitments and jobs in the Persian Gulf
Tamil Muslims
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A typical minaret of a mosque in Tamil Nadu as seen here of
Erwadi in
Ramanathapuram District
Tamil Muslims
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Keelakarai Jumma Masjid, built with prominent
Tamil architectural characteristics, is one of the oldest mosques in Asia
Tamil Muslims
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Muhyuddin Mosque, in the village of
Thiruppanandal,
Thanjavur District,
Tamil Nadu
Tamil Muslims
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A mosque in
Jaffna,
Northern Province, Sri Lanka
28.
Nawayath
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The Nawayath are a Muslim community concentrated mostly in Uttara Kannada, and Udupi in coastal Karnataka, India and some parts of Tamil Nadu India. It is a society, having its own unique traditions. The Nawayathi community holds an important place among the other coastal Muslim communities, like Bearys of South Kanara district, Mappilas of the Malabar coast, meenambur, a small village close to Gingee south of Madras in Tamil Nadu, is the largest of these. Navyaths also found in Dewas District of Madhya Pradesh, also in Indore, Ujjain, many have migrated to Pakistan after independence in 1947 and have predominantly settled in Karachi, Sindh. In Pakistan, Nawayath community speak Nawayathi as mother tongue, majority of Nawayaths are involved in large & Medium businesses. They have several traditiona similar to that of the parsees of India, the Nawayaths are spread around India and the rest of the world. They maintain their sense of community and identity. There is a large Nawayath diaspora community of migrants working in the Arab states of the Persian Gulf. The Nawayaths belong to the Sunni Shafii school of Islamic jurisprudence, jaffer Shariff, Colonel Wilkes, and the Imperial Gazetteer of India translate Nawayath as ‘New Comers’. People from the Persia had established sustained trade relations with west coast of Arabian Sea since time immemorial, Colonel Wilkes states that the Nawayaths belong to the House of Hashem. It is believed that they followed the route their fellow Arabs took for trade, SK Lal writes in the Legacy of Arab Dynasty in India that although Hajaj bin Yusuf was only the Governor of Iraq his influence and rule extended even to Persian speaking regions. Thus the Arabs and Persian traders carried on their commerce together, nawayats are migrants predominantly from Iran, who married into another trading community of India, the Jains who had been converted to Islam more than 1,000 years ago. With this a new system emerged. The Mukri family for example settled in Musalman wadi, Ratnagiri and they trace their migration from Fez Morocco and Hadhramaut Yemen. The Mukris were Shafi Muslim scholars who fled Shia resistance in the 1400s after the fall of the Rasulid dynasty, the Mukri Koknanis speak a distinct Rajapuri dialect of Dakhani Hindustani. The Indian historian Omar Khalidi says they are one of three groups of Indian Muslims who have used the Nawayarh name and these groups have common origins in the Arabian Peninsular and Persian Gulf regions, where they were mariners and merchants. And that they have also been called Nait, Naiti, Naita, a third group are generally known today as Konkani Muslims, after the region in which they live The community speaks a dialect called ‘Nawayathi’. It is an amalgam of Persian, Arabic, Marathi and Urdu with Konkani as its base, the Nawayath language uses Persian script for writing, it is interesting to note that Persian script was being used to write by the Nawayathis long before the language Urdu came into existence
Nawayath
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Islam in India
29.
Beary
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The Beary is a community concentrated mostly along the southwest coast of India, in coastal Dakshina Kannada, a district in the South Indian state of Karnataka. It is a society, having its own unique traditions. Bearys incorporate the local Tulu culture of Dakshina Kannada and diverse traditions of the Moplahs of the Malabar coast, the Beary community of Dakshina Kannada or Tulunadu is one among the earliest Muslim inhabitants of India, with a clear history of more than 1350 years. One mosque was built in the Bunder area of Mangalore by Habeeb Bin Malik, the word Beary is said to be derived from the Tulu word Byara, which means trade or business. Since the major portion of the community was involved in activities, particularly trading. According to the census of 1891, Dakshina Kannada had 92,449 businessmen consisting of 90,345 Bearys,2,104 Nawayaths and 2,551 non-Muslims and this means that the district had 95,000 individuals involved in business activities. Records prove that, towards the end of the 19th century, the percentage of Muslim traders in the district was as high as 97. 3%, another popular theory is that the word Beary comes from Arabic word Bahar. Bahar means ocean and Bahri means sailor or navigator and it is said that the Beary community had trade relations with Arab businessmen travelling to coastal South India, especially the coastline of Tulunadu and Malabar. Inscriptions have been found in Barkur that proves the Arab trade links with Tulunadu, a third theory says that the word Beary is derived from the root word Malabar. The great Islamic Daee, Malik bin Deenar had arrived on the coast of Malabar during the 7th century with a group of Daees, a member from his group, Habeeb bin Malik travelled through Tulunadu and preached Islam. He had also built mosques in Kasaragod, Mangalore and Barkur, the Bearys make up around 80% of the Dakshina Kannada Muslims, with others scattered in the neighbouring districts of Chikmagalur, Shimoga, Kodagu, Hassan and Uttara Kannada. Mumbai and Goa also have a considerable Beary population, also, a good number of Bearys are in the Persian Gulf States of the Middle East doing a variety of jobs. The total Beary population numbers about 1.5 million, there are several documents available which prove that at least 90 years prior to the invasion of Muhammad bin Qasim in North India, Arab Muslim businessmen were thriving in the south. This proves Islam was prevalent in South India much before Muslim conquerors came to North India and these facts are available in a research document Mykal, written by Ahmed Noori, who conducted a research on the Beary community in 1960. H. G. Rawlinson, in his book, Ancient and Medieval History of India, bartholomew also has similar things to say about the early Muslim settlers in India. J. Sturrock in his Madras Districts Manuals, South Kanara, says that Parsi, Ahmed Noori has quoted these and other sources to validate his argument that the Arab and other settlers came to India much before the Arab, Turk and Afghan conquerors came to North India. Historical research also reveals that during the rule of Banga and Chowta dynasty in the 16th century, Beary men had served as seamen in the naval force. The Chowta dynasty queen, Rani Abbakka had personally supervised the construction of dam at Malali, an ancient historical work – Keralolpathi – reveals that a king of Malabar, Cheraman Perumal, embraced Islam during the very beginning days of the advent of Islam in the Arab land
Beary
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Islam in India
Beary
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A Beary woman clad in traditional Kuppaya and Tuni
Beary
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The 18th Century Eidgah Mosque
Beary
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Poo-pole and pinde
