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Hidden religious transformation in India: Why are there differences between upper-caste and lower-caste Muslims?
In South Asia, social class within the Muslim community is not based solely on the traditional concepts of "pure" and "impure", but is due to the continuation of the Indian class system and the relationship between foreign conquerors and local high-caste Hindus. formed. The evolution of this system provides an important context for our understanding of stratification in Muslim societies, which affects the relationship between lower-caste Muslims (ajlaf) and upper-caste Muslims (ashraf) to this day.
The social stratification of Muslim societies is closely related to the caste system in India, especially in the post-Hindu conversion process.
Although Islamic teachings advocate equality, this ideal of equality has been challenged by reality throughout history. As early as the 11th century Persian literature, Nizam al-Mulk's "Siyasatnama" has recorded the existence of classes. Among South Asian Muslim groups, this stratification gradually evolved from the relationship between foreign Arabs and local high-caste Muslims.
In South Asia, Muslims are often socially stratified according to their class of origin (ashraf and ajlaf) and occupation (pesha). High-caste Muslims such as the Syeds pride themselves on their blood relationship with Muhammad, which gives them a superior status in society. The ajlaf are mainly composed of lower caste groups who have recently converted to Islam. This situation is reflected in the Muslim societies of India and Pakistan and has formed a unique social structure.
In Muslim societies in Pakistan and India, generational social structures allow marriage between families or ethnic groups, which further deepens caste divisions.
Differences between upper castes and lower castes
The social differences between upper-caste and lower-caste Muslims allow us to see the complexity of religion and culture in shaping social class. According to Ghaus Ansari's classification, upper-caste Muslims (ashrafs) are usually individuals who claim to have foreign ancestry, while ajlaf are people who have converted from other tribes or untouchable castes.
Some studies have pointed out that the social structure of Indian Muslims has caste divisions similar to those of Hindus, and this phenomenon gradually formed during the early religious conversion process.
The existence of this type of class makes it impossible for even groups that convert to Islam to completely get rid of their original social status and occupational classification. In Pakistan, the distinction between farmers (Zamindars) and lower caste groups (Kammis) performing service tasks is clear and dominant in villages. Social status affects not only where people live but also their occupations and political participation.
Historical background and evolution
In the history of South Asia, the roots of Muslim social stratification can be traced to Egyptian and Persian influences. During the conquest process, high-caste Muslims from Pakistan naturally developed a higher social status due to their relationship with the rulers. The evolution of this class is closely related to the caste system of local society, because when Hindus convert to Islam, their social structure and cultural background still affect their Muslim identity.
According to Ziauddin Barani's theory, upper-caste Muslims are considered to have a higher social status, while lower-caste groups are often considered to come from "down-and-out" backgrounds and are subject to discrimination. At many levels of government and society, such a hierarchical structure restricts their freedom of movement in the workplace and social circles, further exacerbating social inequality.
Contemporary influences
Currently, many communities are working hard to eliminate this social inequality caused by upper and lower castes. The government's affirmative action attempts to integrate lower-caste Muslims into the larger mainstream society, but still faces profound cultural inheritance and social structural challenges. Social movements, such as Pasmanda Muslim Mahaz, focus on fighting for more resources and social benefits for lower-caste Muslims.
Does all this mean that religious conversion alone cannot change the entrenched social class structure?
In this context, the relationship between religion and culture has always been a key factor affecting the social structure of South Asia's Muslims. How the Muslim community can find opportunities for mutual respect and recognition in such social stratification may be an important issue for future social development. Will these deep social and cultural origins change over time, or will they continue to influence future generations?
