Caste System Was Promoted By Delhi Sultanate in India
Arab Cultural
and Racial Supremacism Is At the Root of Muslim Casteism
Main
Points:
1. Sultans of
Delhi sultanate practiced casteism.
2. Ummayyid
Caliphate termed Ajami neo Muslims as Mawali
3. Converts
from Hindus maintained their social status in their newly adopted Muslim
society.
4. Shaikh,
Syed, Ansari, Rayeen community were created corresponding to Hindu castes.
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By
New Age Islam Staff Writer
17
September 2022
The
Quraysh were a grouping of Arab clans that historically inhabited and
controlled the city of Mecca and the Kaaba | Commons
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The caste
system is alien to Islam and Islam strictly opposes and disapproves of any
preference given to an individual or a group on the basis of caste or
community. The Quran and hadiths categorically say that piety is what makes a
man dear to God and his prophet. A person's social standing or status does not
count.
However, as
the Islamic empire spread far and wide and more and more non-Muslims converted
to Islam, the culture of the non-Muslims also influenced the thought of the
Muslims. In India, where the caste system was dominant in the majority Hindu
society, the caste system entered the Muslim society. During the Delhi
Sultanate that ruled from the 13th to the 16th century, the terms Ashraaf,
Ajlaaf and Arzaal became widespread. High caste, low caste and untouchables
were also carved out among the Muslims. During the Delhi Sultanate, no lower
caste Muslim was appointed as a bureaucrat or a courtier. This casteism among
the Indian Muslims was popularised by the Delhi rulers and was a direct
influence of the casteism prevalent among the Hindu society.
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However,
casteism did not appear in the Muslims of India overnight. During the Umayyad
caliphate, when the Islamic empire reached Ajam (non-Arab territories like
Iran), the neo Muslims of the Ajami world were called Mawali. The term was used
to distinguish Arab Muslims who considered themselves superior in race from the
non-Arab Muslims. Thus, the seeds of casteism among the Muslims was sowed much
earlier.
The
casteism among the Muslims of India, however, is more prominent and is deep
rooted in India because the majority of the Muslims of India are converted. In
India, the Hindu society was divided into four major castes -- Brahman,
Kshatriya, Kayestha and Shudra. When they converted to Islam, they were allowed
to maintain a parallel social status in their newly adopted Muslim society to
encourage them to embrace Islam because a higher caste Hindu found it difficult
to see himself on an equal social pedestal with, for example, a Shudra whom he
did not consider worthy to be even called a human being. Therefore, Syed,
Shaikh, Ansari, Rayee, Mansuri, Malik, Araqi, and other castes were carved out
among the Muslims according to birth or profession.
This
tradition of casteism among the Muslims is in complete violation of the Quranic
principles of equality and the sense of Arab cultural and racial supremacism is
at the rot of it. The Arab and Turk rulers shaped the polity and society of
India and they promoted casteism in India.
It is also
interesting to note that Buddhism, despite being an older religion as compared
to Islam did not allow caste system to enter its fold, though many of the
rulers in the peak of Buddhism were Buddhists and many rulers, ministers and
bureaucrats or teachers were converts from Hinduism or Brahmanism. And because
Buddhism did not have a caste system, during the downfall of Buddhism people
preferred to adopt Islam rather than Hinduism as Islam too did not have a caste
system. We find that Islam spread in the parts of Asia where Buddhism was once
prevalent. India, Afghanistan, Indonesia, Malaysia are the regions where Islam
had a smooth transition from Buddhism because of non-casteism in Islam. Islam
preached the belief in a Supreme God who was the creator Sustainer and
destroyer of the Universe and protector of the human beings from evil forces.
Buddhism preached that there was no God Creator. It believed in Shunyata
(Void). This created a spiritual void among the followers of Buddhism and so
they converted to Islam to fill this void.
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Also Read: Caste System among Indian Muslims, Slave Dynasty and
Historian Ziauddin Barni
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But
ironically, Muslims, unlike Buddhists, allowed casteism into Islam to promote
Islam among Hindus though Islam opposes any such compromise for the sake of
spreading the religion. This was only because of the deep-rooted sense of
cultural and racial superiority of the Arabs.
Today,
casteism has become a bane for the Muslim society. It has caused divisions
among the followers of Islam. This casteism has become a big hindrance in the
formation of a real unity among the Muslims. Casteism has become so deep-rooted
among the Muslims, that inter caste marriages are opposed in many parts of
India. Even Muslims of upper caste do not like to eat or drink from the same
utensils with the lower caste Muslims. This is a negation of the lofty ideals
and principles of unity and equality preached by the Quran and hadith.
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Don’t
Inject Caste into Early Caliphs of Islam — Quraysh Had Arabs’ Trust, Democratic
Right
By Quamar
Ashraf
5
September, 2022
It would be
naïve to negate the existence of inequality and discrimination in Muslim
societies on the basis of various denominations, but it would also be equally
unwise to unearth any divine theory of caste system in the early age of Islam.
It is tantamount to the rejection of the established history and the
foundational principles of the religion.
The debate
on the caste system in Muslim societies needs to be put in perspective instead
of attempting to excavate its root in Islam. The single most important
authority in Islam was the Prophet Muhammad and no one can alter anything in
the religion, no matter how big a scholar or political leader they are, and
that includes the Sahaba (Prophet’s companions). Precisely, no one can attach
piety or impiety to any acts and terms whatsoever. So, all the debates
surrounding the Ashraaf, Ajlaf, and Arzaal categories of Muslims should be
viewed in the Indian context. These terms are alien to Islam.
In an article by Dr. Faiyaz Ahmad Fyzie, the writer says that the early Caliphs in
Islam were selected on the basis of caste — the Quraysh being the recipient of
the privilege. In this context, the writer’s attempts to interpret Ashar-e-Mubashira
and ‘Quraysh superiority’ in the context of caste do not stand true, both
principally and historically. Notably, in the parlance of divine theory, caste
was first used in Arabia only in the 17th century in the context of the Hindu
system of social stratification. The Arabs were completely unaware of the term
and its implications. Therefore, excavating a caste angle in the list of Ashra
Mubashira is utterly wrong. The writer does not only contradict the basic
principles of Islam but also his own admission in the beginning when he
mentions that the Prophet was “against birth-based discrimination”. While Sunni
Muslims agree on the number of the Sahaba accorded the Basharat (declaration
for heaven), the Prophet had, on other occasions, mentioned other personalities
— including Khadija bint Khuwaylid, Fatimah bint Muhammad, Maryam bint ‘Imran,
and ‘Asiyah bint Muzahim — as ones who would also enter Paradise.
In the same
vein, finding a caste angle in the nomination of early Caliphs is again
misleading. Perhaps, the writer did not come across the complete history or
interpret the aforementioned incidents in the correct way, though the article
is indeed well-intended.
No Caste
Basis in Quran, Prophet’s Sayings
First,
there is no denying the fact that the people from Quraysh tribe, into which the
Prophet was born, enjoyed the authority to rule the erstwhile Muslim world.
However, the arguments presented by the author to support his preconceived
notion are based on half-truths. The choice of the Quraysh for the post of the
Caliph was made by the Prophet himself before his death. His pick was in
accordance with the Quranic
directive of “Amruhum Shura Baynahum (Their system is based on their
consultation)”, which refers to a democratic process. While saying that the
political authority shall remain with Quraysh, he also clarified the reasons
for it. He argued: “People in this matter follow the Quraish. The believers of
Arabia are the followers of their believers and the disbelievers of Arabia are
the followers of their disbelievers.” (Muslim, Kitābu’l-Imārah).
In another account,
the Prophet said: “The people of Arabia are not aware of anyone’s political
leadership except that of the Quraish. (Musnad Ahmad Ibn Hambal, vol 1. P.
56). Precisely, he
said that the Quraysh enjoyed the trust of the Arabs, so the ruler would be from
the same tribe. It was the best available choice he had to apply the democratic
principle on the ground. After all, there was no election commission or
electronic voting machines to know the trust of the people for electing a
leader. On the other hand, it is well-documented that the Prophet often gave
precedence to the suggestions of the Ansars of Medina over Muhajirs (companions
who arrived from Mecca) since the former were in majority. Therefore, there are
various incidents documented in several books that prove that the views of the
Ansars prevailed in the decision-making process. But the situation evidently
changed after the fall of Mecca.
Second, the
event of Saqifa was not mentioned wholly where stalwart Ansari companion Sa‘d
ibn ‘Ubadah reportedly claimed for Caliph. The Ansari companions were
delivering stirring speeches to prove their entitlement to the leadership of
the Arabs, but Abu Bakr reminded them of the Prophet’s saying: “O Sa‘ad! You
know very well that the Prophet (sws) had said in your presence that the
Quraysh shall be given the Khilafat because the noble among the Arabs follow
their nobles and their ignobles follow their ignobles.” None other than Sa‘ad
himself came forward and replied: “What you say is correct, we are your
advisers and you are our rulers.” (Musnad Ahmad Ibn Hambal, vol. 1, p.5) Of the four rightly guided Caliphs,
(Khilafat-e-Rashida), only one (Alī ibn Abī Ṭālib) belonged to the Hashimite
clan. Notably, 10 clans were in the tribe. The other three belonged to three
different clans — Taim, Adi and Umayya — Abu Bakr, ʿUmar ibn al-Khaṭṭāb, and Uthman ibn Affan.
Third, the
Prophet and his companions fought the first battle against the Quraysh and the
members of the Hashimite clan were the first to oppose him. Prophet called Abu
Jahal the “father of ignorance” after he refused to embrace Islam. His actual
name was ʿAmr ibn Hishām, and he was also commonly known as Abu Hakam, meaning ‘father of wisdom’. In the Battle of Badr, and many
subsequent battles, there were many companions who fought against their own
sons, fathers, forefathers, and uncles. There are innumerable verses in the
Quran and the Prophet’s statements clearly put that the best among the people
are those who do good deeds and believe in Allah. Prophet Muhammad said in his
last sermon: “There is no superiority of an Arab over a non-Arab, or of a
non-Arab over an Arab, and no superiority of a white person over a black person
or of a black person over a white person, except on the basis of personal piety
and righteousness.”
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Ashraf
Quamar is a Delhi-based journalist currently working for Media Today, a
communication firm that extends services to UN agencies. He was former chief
sub-editor at Hindustan Times. Quamar has also worked for The Statesman, Sahara
and other media outlets. Views are personal.
(Edited
by Humra Laeeq)
Source: Don’t
Inject Caste into Early Caliphs of Islam — Quraysh Had Arabs’ Trust, Democratic
Right
URL: https://newageislam.com/islamic-society/caste-system-delhi-sultanate-india/d/127963
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