Islam In Uttar Pradesh

Islam in Uttar Pradesh is the second largest religion in the state with 38,483,967 adherents in 2011, forming 19.26% of the total population. Muslims of Uttar Pradesh have also been stereotypically referred to as Indian Musalman ().
They do not form a unified ethnic community, but are differentiated by sectarian and Baradari divisions, as well as by language and geography. Nevertheless, the community shares some unifying cultural factors. Uttar Pradesh has more Muslims than any other Muslim-majority countries in the world except Indonesia, Pakistan, Bangladesh, Nigeria, Egypt, Iran and Turkey.

History

Early history

The earliest traces of Islam in Uttar Pradesh can be traced back to the early 11th century (1000-1030CE), when the religion was introduced to the region through various Ghurid and Ghaznavid attacks and incursions.

However, the first consolidated Muslim rule over much of Uttar Pradesh began after 1205 CE, when the region formed part of the various sultanates and was ruled from their capital, Delhi; as a result there arose a community in what is now Uttar Pradesh, referred to as Hindustani Musalmans. The term ''Hindustani Musalman'' was applied to Muslims who either converted to Islam or who had settled for a long time in India. They did not form a unified community as they were divided by ethnic, linguistic, and economic differences. When the Mongols rose to power under Genghis Khan, there was an influx of Muslim refugees into North India, many of whom settled in the provincial kasbahs and brought administrators from Iran; painters from China; theologians from Samarkand, Nishapur and Bukhara. In Azamgharh, Mubarakpur, Mau, and Vanaras, a number of cultural norms arose over time which typified many Uttar Pradesh Muslim traditions. The Turkic Sultans of Delhi and their Mughal successors patronized the émigré Muslim culture: Islamic jurists of the Sunni Hanafi school, Persian literati who were Shia Ithnā‘ashariyyah, and Sufis of several orders, including the Chishti, Qadiri and Naqshbandi.Muslim Peoples: volume 2: A World Ethnographic Survey edited by Richard Weekes pages 823 to 828

Many Sufi missionaries from the Middle East and Central Asia migrated and settled in South Asia. Many natives converted to Islam due to the missionary Sufi saints whose dargahs populate South Asia. The Muslims from various Northern provinces such as Hyderabad Deccan, Balochistan, Sindh, Punjab, Gujarat, Kashmir and other parts of South Asia also moved to capitals of the Muslim empire in Delhi and Agra. Millions of natives converted to Islam during the Muslim rule. The Lodi dynasty was dominated by the Pashtuns soldiers from Khyber Pakhtunkhwa and Afghanistan who settled in northern India. After the First Battle of Panipat, Mughal Emperor Babur defeated the Lodi dynasty with Chagatai or Gurkani Türks, Uzbek, Turkmen, and Uygur soldiers and nobility. These soldiers and nobles were awarded estates and they settled with their families in northern India. These diverse ethnic, cultural, and linguistic groups merged with the Muslims of Uttar Pradesh over the centuries to form the Urdu speaking Muslim community of South Asia.

The Rohilla leader Daud Khan was awarded the Katehar (later called Rohilkhand) region in the then-northern India by Mughal emperor Aurangzeb Alamgir (ruled 1658–1707) to suppress the Rajput uprisings. Originally, some 20,000 soldiers from various Pashtun tribes (Yusafzai, Ghori, Osmani, Ghilzai, Barech, Marwat, Durrani, Tareen, Kakar, Naghar, Afridi and Khattak) were hired by Mughals to provide soldiers to the Mughal armies. Their performance was appreciated by Mughal emperor Aurangzeb Alamgir, and an additional force of 25,000 Pashtuns were recruited from modern Khyber Pakhtunkhwa and Afghanistan and were given respected positions in Mughal Army. Nearly all of Pashtuns settled in the Katehar region and also brought their families from modern Khyber Pakhtunkhwa and Afghanistan. During Nadir Shah's invasion of northern India in 1739, the new wave of Pashtuns settled increasing their population to over 100,0000. Due to the large settlement of Rohilla Afghans, the Katehar region became known as Rohilkhand. Bareilly was made the capital of the Rohilkhand state and it became a major Pashtun city with Gali Nawaban as the main royal street. Other important cities included Moradabad, Rampur, Shahjahanpur, and Badaun.

The Kayastha and Manihar community were historically involved in land record keeping and accounting. Many Hindu Kayasth found favour with Muslim rulers for whom they acted as Qanungos. This close association led to the conversion of many members of the Kayastha community to Islam. The Muslim Kayasths speak Urdu and Hindi.People of India Uttar Pradesh page 1047 The Kayasth sometimes use Siddiqui, Quraishi, Khan, Shaikh, Usmani and Farooqi as their surnames, and consider themselves to belong to the Shaikh community.Endogamy and Status Mobility among Siddiqui Shaikh in Social Stratication edited by Dipankar Gupta Many of the converts belonged to the Hindu artisan castes, who were drawn to the new kasbahs. Over time, many of the artisan groups evolved into caste-like groupings, such as the Momin, who were weavers. Many of these new converts continued to speak their original dialects, such as Awadhi and Khari boli. Over time a fourfold division arose among the Ashraf, with the Sayyids (the actual or claimed descendants of the Islamic prophet, Mohammad), the Shaikh, communities signifies Arab descent and comes under high Baradari of society, however majority are the native Brahmin, Kshatriya and Vaishya clans who used the title of Sheikh after conversion to Islam, the Mughals, descendants of Central Asian Turks and Mongols and the Pathans, descendants of Pashtun tribesmen from Pakistan and Afghanistan.The Caste System of North India by E A H Blunt, first edition in 1931 by Oxford University Press Occasionally, important convert communities such as the Kayastha Muslim and manihar of eastern Uttar Pradesh, were also granted Ashraf status.

In western Uttar Pradesh, there was conversion to Islam of a number of agrarian castes such as the Tyagi, Ranghar and Muley Jat. Many of these convert communities kept many of their pre-Islamic customs, such as clan exogamy. According to some scholars, this also led to the creeping into Baradari system. With the collapse of the Sultanate of Delhi, the Mughal established control and Uttar Pradesh became the heartland of their vast empire; the region was known as Hindustan, which is used to this day as the name for India in several languages. Agra and Fatehpur Sikri were the capital cities of Akbar, the Mughal emperor of India. At their zenith, during the rule of Aurangzeb, the Mughal Empire covered almost all of South Asia (including present day Afghanistan, Pakistan, India and Bangladesh), which was ruled at different times from Delhi, Agra, and Allahabad.

Later history

When the Mughal Empire disintegrated, their territory remained confined to the Doab region and Delhi. Other areas of Hindustan (Uttar Pradesh) were ruled by different rulers: Oudh was ruled by the Shia Nawabs of Oudh, Rohilkhand by the Rohillas. The state's capital city of Lucknow was established by the Muslim Nawabs of Oudh in the 18th century. It became an important centre of Muslim culture and the development of Urdu literature.The crisis of empire in Mughal north India : Awadh and the Punjab, 1707–48 / Muzaffar Alam

Of all the Muslim states and dependencies of the Mughal Empire, Awadh had the newest royal family. They were descended from a Persian adventurer called Sa'adat Khan, who was originally from Khurasan in Persia, one of many Khurasanis in the service of the Mughals, mostly soldiers, who hoped for rich rewards if successful. These Khurasanis were Shia, and Lucknow became a centre of Shia culture in Uttar Pradesh.

By the early 19th century, the British had established their control over what is now Uttar Pradesh. This led to an end of almost six centuries of Muslim rule over Uttar Pradesh.

The British began to hire indigenous cavalry in their conquered provinces. The end of Muslim rule saw a large number of unemployed Muslim horsemen, who were employed in the British army. In early British India, the cavalry was almost entirely composed of Muslims, as Hindus were "not so much disposed as the Mahomedans to the duties of a trooper". These cavalry regiments were primarily recruited among Hindustani Musalman biradaris, such as the Ranghar(Rajput Muslims), Sheikhs, Sayyids, Mughals, and localized Pathans, who made up three-fourths of the cavalry branch of the British army. Irregular cavalry regiments such as Skinner's Horse, Gardner, Hearsay's Horse and Tait's Horse preserved the traditions of cavalry under the former Mughal empire, which had a political purpose because it absorbed pockets of cavalrymen who might otherwise become disaffected plunderers.

The British rulers created a class of feudal landowners who were generally referred to as zamindars, and in Awadh as taluqdars. Many of these large landowners provided patronage to the arts and funded many of the early Muslim educational institutions. A major educational institution was the Aligarh Muslim University, which gave its name to the Aligarh movement. Under the guidance of Sir Sayyid Ahmed Khan, the Urdu speaking Muslim elite sought to retain their position of political and administrative importance by reconciling their Mughal and Islamic culture with English education. A somewhat different educational movement was led by the Ulema of Deoband, who founded a religious school or Dar-ul-Uloom designed to revitalize Islamic learning. The aim of the Deobandis, as the movement became known as was to purge the Muslims of all strata of traditions and customs that were claimed to be Hindu. Most of the early proselytization was concentrated in the Doab region where Deoband is located, which was home to a number of peasant castes, such as the Rajput Muslim, Gujjar, Tyagi and Jat, who had maintained a number of pre-Islamic customs. A reaction to the growth of the Deobandi movement was the rise of the Barelvi sub-sect, which was much more tolerant of the customs and traditions of the local population. However, the Barelvis under Ahmed Raza Khan Barelvi opposed Hindu-Muslim unity, declaring that the Quran forbade friendship with disbelievers, warning that this could result in Muslims losing their identity. He opposed the Deobandi leaders for their political cooperation with Hindu figures, such as Gandhi. According to Ashraf Ali Thanwi the Shari'a norms mandate "distinguishing the Muslim communityawm the maintenance of difference in our clothing, our manners, our way of speaking, and our behavior." He forbade the wearing of the English coat and pants, tying a Dhotiorn by Hindu men Gurgabi shoes and Lehenga, which were "things that are purely characteristics of other communities qwam.

The role of the Urdu language