Thursday, March 13, 2008

Book Review:The Problem of Caste among Indian Muslims

The Problem of Caste among Indian Muslims
Book Review:
Hindustan Mein Zaat-Paat Aur Musalman (Urdu)
Author: Masood Alam Falahi
Pages: 640
Year of Publication: 2007
Publisher: Al-Qazi, F-A/86, Abul Fazl Enclave, New Delhi 110025
Price:Rs.250/-
Reviewed By: Mr. Ayub Khan
[Mr. Ayub Khan A freelance journalist based in Toronto, Canada. He is a keen observer of political and social trends in India and abroad. His articles have appeared in The Muslim Observer, IslamOnline, Meantime, The News and other newspapers & journals.
E-mail: ayubpathan@hotmail.com, muslimindia2020@yahoo.ca]
The problem of caste among Indian Muslims is gaining increased scrutiny after a series of political and judicial events–the most recent being the Supreme Court’s notice to the Union government on the status of ‘low-caste’ Muslims of Maharashtra. The traditional response of the Muslim community has been to shove the issue under the rug and charge those who dare to challenge the status-quo as indulging in anti-Islamic activity.
In the past decade, however, attempts have been made to shine the light on this uncomfortable aspect of India ’s Muslim society. Masood Alam Falahi’s ‘Hindustan Mein Zaat-Paat Aur Musalman’ is arguably the most successful of those attempts in providing a comprehensive survey of the problem.
The author has a unique academic background having completed his Alimiat degree from Jamiatul Falah in Azamgarh and his undergraduate degrees in arts and education from Aligarh Muslim University . He is at present pursuing his M.Phil from Jawaharlal Nehru University in New Delhi . It is perhaps because of this background that Falahi adopts a multi-disciplinary approach for this book; he approaches it from disciplines as varied as history, Islamic jurisprudence, sociology, anthropology, and politics.
Tracing the origins of casteism to the Aryan invasions in India, Falahi begins with a discussion of its conception in Hindu religion and how it managed to keep a whole swathe of masses under its yoke. So forceful and assimilative was the Brahminical social order that it even scuttled efforts towards reform by egalitarian movements like Buddhism and Jainism. Under such an unjust order Muslim traders brought the liberating force of Islam to shores of India which led to incremental rise in the ‘low-castes’ adopting Islam. The author contends that the Arab invaders who first came were completely free from casteism and believed in complete equality of mankind as clearly elaborated by Islamic teachings. It was only after the non-Arab rulers took over in 995 CE that proponents of the Brahminical social order were able to smuggle their concept of Varn Ashram into the Muslim society. The inroads were made through a sophisticated manipulation of the concept of Kafa’a (suitability and compatibility in marriage) to the extent that it became synonymous with the Varna Ashram.
Some of the early proponents of this new conception were scholars and mystics attached to the court. The once unitary Islamic society now came to be divided into the Ashraaf (Syed, Shaikh, Mughal, and Pathan) and Ajlaaf (Kunjda, Qasai, Nai, Julaha, etc). Those non-Muslims who came from the ‘upper castes’ were classified in the Ashraaf category and those from ‘low castes’ to the Ajlaaf. Among the Ashraaf, Syeds gained the sacrosanct status similar to the ones of the Brahmans. High positions in the government were reserved for them and their writ ran large especially under the reigns of Iltumish and Balban. It was not until 1325 CE when Sultan Muhammad Tughlaq took over that the Syed supremacy was challenged. He brought in reforms by dismissing the old guard and bringing in a group of scholars and administrators associated with the Sufi Shaikh Nizamuddin Awliya. His fairness, justice, and large-heartedness towards all led a large number of natives to convert to Islam.
Muhammad Tughlaq proved to be a thorn in the eye of the Ashraaf and a group among them conspired to eventually oust and kill him thus bringing an end to his reforms. One of his most vocal critics was Maulana Syed Ziauddin Barani who claimed that it was against God’s commandments to appoint the Arzaals to governmental positions and called on the Sultan to consider his religious duty to deny the ajlaf access to knowledge. Branding them as ‘mean’ and ‘despicable’ he urged that anyone found to be teaching them should be punished and even exiled. He also prohibited marriage between the two groups.
The rulers who followed Muhammad Tughlaq revived the concept of Kafa’at in its various formations. It was Shari’ah minded Sufis like Shaikh Abdul Has Muhaddis Dehlawi who fought casteism tooth and nail which again led to the rise in conversions to Islam. It is the contention of Falahi that it was to counter this threat posed to the Brahminical social order that movements like Bhakti, Vaishno, and Sikkhism were introduced. Despite the best efforts of anti-caste Ulema and Sufis the Muslim society was stratified on the basis of caste especially with regards to marriage.
Falahi provides exhaustive quotes from those ulema, Sufis, and movements which supported casteism, the ones which did not, and others who adopted a dualistic approach. Thus, for instance Shah Waliullah Farooqui Dehlavi supported the by then well entrenched concept of ‘Kufu’ eventhough he had no hesitation in inviting a Hindu ox-cart driver to share a meal with him. The driver was impressed by this brotherly treatment and adopted Islam.
Mufti Muhammad Shafi, of Deobandi school who later on became the Grand Mufti of Pakistan, wrote a book titled Nihayat al Arab fi Ghayat al Nasb in which he made several statements which pointed towards the supposed glory and magnificence of Ashraaf and ruled that customary concept of Kufu doesn’t violate any of the Islamic principles. Maulana Ashraf Ali Farooqui Thanwi, Maulana Syed Mehmood Madani, and Maulana Qari Muhammad Tayyab Siddiqui Qasmi approved of Mufti Shafi’s stance and dismissed the critics as those influenced by the West’s God-less ideologies. There was a disturbance in Deoband when this book came out and Mufti Shafi had to take refuge at Darul Uloom from the hostile crowd.
Maulana Ahmad Raza Khan Barelwi was so respectful towards the Syeds that he wrote that even if a charge of theft and fornication is proven against a Syed, the Qazi shouldn’t have the Niyyah of applying the ‘Hadd.’ He claimed that even though Mughal and Pathan are Ashraaf they are not the Kufu of Syeds. He went on to write, “The original good (communities) have good qualities (and manners) and it is the opposite among the razeel. It was due to this that rulers of the past did not allow the Razeel to get too much education. Now see how the barbers and manhars have spread the various forms of fitna by acquiring education…”
Not only the ulema but also the proponents of modern education were not immune from the claws of casteism. Falahi proves with unimpeachable evidence that Sir Syed had only the Ashraaf interests in mind when he started his educational movement. In an address at the foundation laying ceremony of ‘Madrasa Anjuman-e-Islamia’ in Bareli where children from the so-called ‘low-caste’ communities used to study, he said that he finds no use in teaching English to them. “It is better and in the interests of the community that they are engaged in the old form of study… It appears appropriate if you teach them some writing and math. They should also be taught small tracts on everyday affairs and through which they know basic beliefs and practices of the Islamic faith,” he told them.
Masood Alam Falahi’s meticulous pen doesn’t spare anyone and he has discussed the views of almost all religious and ideological schools of thought present in the sub-continent including the Deobandis, Barelwis, Jamaat-e-Islami, Ahle Hadith, and views of high officials of umbrella organizations like the All India Muslim Personal Law Board. He also provides a list of series of instances of caste based discrimination in 21st century India which include not allowing the ‘Ajlaf’ from attending mosques, denying burials in the graveyard, not respecting the honor of their women, etc. There is also a an elaborate discussion on the reservations for the backward Muslim communities.
For all his attention to detail, however, Falahi doesn’t define ‘caste.’ It would have been helpful if the difference between class and caste would have been clearly elaborated. In his discussion he casts a net which is too wide which fails to take into consideration that there are regional differences among the Muslims of India. In South India, for instance, caste is not the main criteria in marriage as is evident from a survey of matrimonial columns.
Some of Falahi’s criticism and leveling of charges need further investigation. His treatment of quite a few historical sources indicates a casual approach. For example, he claims that Nasiruddin Chiragh-e-Dilli was involved in the killing of Muhammad Tughlaq without any evidence. Similarly, he categorizes some ulema in the casteist class without offering substantial evidence. He places Mufti Taqi Usmani in this category based on a solitary reference where he joking refered to a ‘julaha.’
His recommendations to wipe out casteism while generally helpful also advocate a radical approach. For example, his absolute insistence on marriage between different communities, abandoning of last names, are impractical and some like the first one might even aggravate the situation.
Despite the drawbacks and irrevent tone Hindustan Mein Zaat-paat aur Musalman should be read by anyone who is interested in removing the un-Islamic concept of casteism among Indian Muslims. The criticism of the revered religious and social leaders should be taken in the right spirit. It is only through a critical self analysis that the community can rise itself out of its current morass.
Comments

  1. Adnan on February 2nd, 2008 11:59 am
    After reading your exhaustive review, I feel Falahi sahab’s book is an important work. Will try to get it. Thanks for your review.
  2. Yusuf on February 3rd, 2008 9:22 am
    Hi,Can you please give more details on this “caste” between indian muslim community? As a non-indian muslim, it is very surprising for me to hear that there are high- and low- “caste” muslim groups out there, with no marriage between the groups, and one-side preventing the other side from entering mosques!Does this really happen?The readers/ authors of this blog for example, from which caste are you? and Can you talk about your personal experiences on this?It is a pity that there are so many bad examples emerging from tradition, which are nothing to do with the original islam. I do not remember if this issue had been discussed in this blog before. I believe that such issues should be openly discussed and condemned when necessary to form a first attempt against their removal from muslim society.
  3. .M Naushad Ansari on February 3rd, 2008 10:55 am
The book under review vividly depicts the practice of caste system in Indian Muslim society. The learned author has quoted numerous popular books.
. Unfortunately, whenever there is any discussion about giving quota to the socially declared backward caste Muslims, it is said, by some leaders, that there is no caste system in Islam. But, privately and, sometime, publicly they advocate categorization of Muslim society. These leaders even accept and promote this Brahminical social order (BSO) in the Muslim society in the name of ‘kufu’.
This book demolishes all those interpretation and unmasks some of those leaders and organisations .Indeed, there was an attempt to completely blackout this venture. But, as I have been informed by its publisher, the first edition is out of stock. The author deserves congratulations for discussing such a serious issue which is, indeed, hindrance in the way of dawah work.Besides, this evil also divides Muslim society in different social group which is, in fact against the basis tenets of Islam. Congratulations to the reviewer also.
4. Masood Ala Falahi on February 4th, 2008 11:59 am
Dear brother Mohammad Ayub Khan
ASAK
Thanks for good, suitable and justified based review. If people will be like you then our Muslim society will be free from casetism, regionalism and un-Islamic traditions.I want to point out some things:
1- I have given many references for involving of Shaikh Cheragh Dehlavi in the killing or dismissal of Sultan Mohammad Tughlaq. Please see my book, page No. 163-168, and reference No. 77-83.
2- The best and relevant reference in this regard is ‘Muntakhabut Tawarikh’ by Mulla Abdul Qadir Badayoni, Volume 1, and page No.146-47.
3-Maulana Mohammad Taqi Usmani didn’t make of fun with Ansaris (Julahas) only. But he also supported his father’s views. He wrote that if Julaha, Qasai will write themselves as Ansari and Quraishi, then it will be a great sin. He also wrote that Sayed,Shaikh, Farooqi, Utmani etc are equal. They can marry within them. On the other hand Rajpoot, Khan (who are non-Arab) can marry within their community.
Here, he sketched a line among so-called Arab origin and so-called non-Arab origin.So, I included him in the queue of casteist ulemas. Please see my book page No. 349-50, refernce No. 216-219.
4- I will revise my book according to your suggestion and will give caste and class definition also in sha Allah.
Your brother in IslamMasood Alam FalahiE-mali:
masood_alig@rediffmail.com, masoodfalahi@gmail.com
5. sameen on February 4th, 2008 11:07 pm
Dear YusufWhile I would not divulge my caste let me assure you that things are not so bad. No body prevents members of other castes from entering mosques. In fact mosques do not have any owners only trusts to manage tham. Inter-caste marriages are few but slowly the frequency is increasing.Caste system is probably just one of the many issues. Unfortunately Muslims have failed to take lesson from Islam in all aspects of life, not just in India but elsewhere too.I had stated in another post that the moral standards in irreligious and aethist China are much higher than those in deeply religious India or Pakistan. I think most will agree with me here.

6. 1. YES. I read the comments of the personlities while reviewing the book.
The persons reviewing the book has taken interest in reading this book Hindustan me Zat Pat.... They have given some comments and suggestions, while praising the contents of the book. It should be kept in mind.
2. It is abook written with great care, zeal, trouble, hard work, and intelligence. It is not an ordinary work, but time consuming, saving time from other office and domestic works. It required lot of references to be taken into consideration, as it was on so many sects of the Muslims, as well as others.

3. It is relevant and befittin g both that he knows Urdu as well English quite well, having qualifications on the subjects/ In this quite young age, the writer Masood Falahi has taken great interest, zeal and time and completed the book, worth to be studied for all and sundry, rank and files.

4. From such volumous book, at this stage, it seems the writer is likely to make sufficient and speedy progress in future.

Wassalam.
M.S.SHAIKH "SHAMS" SAHEB,
[Ex. Asst. Labour Comissioner]
INDIAN MUSLIM SOCIAL ORGANISATION,
AHMEDABAD.
E-mail: shaikhsaheb@gmail.com
(It is sent to the author personally.)

3 comments:

Ammar Anas said...
This comment has been removed by the author.
Ammar Anas said...

Hindustan Mein Zaat-Paat Aur Musalmaan is a milestone to wipe off the unislamic interpretation of social stratification of Muslim Maulanas.

Unfortunatly, all big naming maulanas of Indian subcontinent had been involved in these unislamic practices.
First time in the history of last fifty years, from a seminary background, Dr. Masood Falahi has disclosed the dirty stuff made by uppar class Maulanas.
This book must bring awarness among Muslims regarding the approch of oppressed class of Maulanas how they manufacture and validate their unislamic perspective and heniious oppresser thinking.

Let this book make a decisive debate and declare the universality brotherhood of Islam.

Congretulate Mr. Masood Falahi and millions of thanks from all well wishers of Islam.

Yawar said...

Jazakallahu khairan for this book. This is indeed a very serious matter and those Ulama who have supported caste among Muslims in India have gone against the Quran and Sunnah in this matter. May Allah forgive them and save us all from the evil that was unleashed. The biggest evil is that this caste discrimination removed the most powerful reason for Hindus to enter Islam - escaping discrimination on the basis of caste. So conversions stopped. Without this India would have been a Muslim majority country centuries ago. Unfortunately Ulama colluded with rulers and perpetuated the caste system and Muslims remain a minority after having been in India since the 6th century and having ruled large parts of the subcontinent for over 600 years. Their contribution in terms of Islam is negligible, though they gave us biryani and sherwani and Urdu poetry. How much better if they had given us Allah and His Rasool instead. Caste must be fought and all sensible people must speak out against it - especially Muslims.