Monday, July 30, 2007


Islam in South America


The terms Caribbean and South American refer to aggregations of countries, not to specific areas within legally defined boundaries. Thirty-one countries form the Caribbean, which is divided into English, French, Spanish, and Dutch linguistic regions. The total Muslim population by country varies from 4 to 15 percent. The largest Muslim populations are in English-speaking countries such as Guyana and Trinidad and Tobago. There are small communities made up of Muslims of African descent, but the greatest number of Muslims are descendents of immigrants from India and Indonesia who came as indentured servants. In French-speaking countries, such as Guadeloupe, Guyana Françoise, Haiti, and Martinique, the Muslim community is mainly composed of African Muslim immigrants from West Africa. Martinique is also home to a very wealthy immigrant Palestinian Muslim community supported by Saudi Arabia.
Muslims on the Spanish-speaking islands Cuba, the Dominican Republic, and Puerto Rico claim an Islamic heritage in the Americas dating back to the days of slavery and trace their history prior to slavery back to Islamic Spain during the VIII to XV centuries. Thus, many trace their ultimate cultural ancestry to northern Africa and the Moriscos—Moors who were forcibly converted to Christianity. These Muslims are aware that Moriscos were enslaved with other Africans during the Atlantic slave trade. There are also much Islamic and Moorish retention in this sector of Caribbean society, especially in language and names.
In the Caribbean, Muslims continue to experience life as minorities. Christian missionaries continue to try to convert Muslims—though there is also increasing evidence that Muslims are trying to convert Christians. In 2002, reports in local newspapers asserted that of the few conversions that take place, most are from Christianity to Islam.
The history of Muslims in Mexico is difficult to trace. Spanish conquistadors from both Cuba and Spain came to pillage Mexico’s resources in the early 1500s. The indigenous population was converted to Catholicism during this time. Many in the native population died as a result of the importation of European diseases and from starvation, as Europeans devastated the farming land and depleted water resources. Mexicans themselves regained control only in the 1900s.
Historians are divided over when Islam came to Mexico and who brought it. Some claim it was introduced by Syrian immigrants, whereas others point to Turkish immigrants. One recent (2002) study estimated that 10 percent of the Syrian-Lebanese immigrant community were Muslim. Today this community is one of the richest and contains more than 250,000 people. The history of Islam in Mexico is largely undocumented, with the exception of a sixteenthcentury book called Un Herehe y un Musulman. Written by Pascual Almazan, this recounts the exploits of Yusuf bin Alabaz, who came to Mexico after expulsion during the Reconquista in Spain. Today, Islam is a recognized entity following the establishment of the Muslim Center de Mexico in 1994 in Mexico City. There are also centers in Monterrey, Torrion, Guadalajara, and San Cristobal de las Casa.
Islam in Cuba has not been documented before the twentieth century. At the start of the twenty-first century, Muslims in Cuba continue to pray at home because there is no mosque where they can freely congregate. There is an Arab House built by a wealthy Arab in the 1940s, which houses an Arabic museum, a restaurant, and a prayer space for diplomats. Monies are currently being solicited for the building of a mosque. In the late XX century, a representative of the Muslim World League making his own solicitations on behalf of Cuban Muslims referred to the example of a small town, Pilaya de Rosacio, which has a Muslim population of 40 percent.
If the number of Muslim organizations and centers is any indication, there are Muslims all over other areas of South America. The origins of Islam in Chile have not been researched, but census reports show that in 1854 two Muslims from the Ottoman Empire came to Chile. Given that the Ottoman Empire (the last Muslim empire), which fell in 1929, covered a great deal of the Arab world, it is difficult to state ethnic origins of these immigrants. It is also only presumed that they were Muslim, for religion was not noted in the Chilean census of 1865. However, by 1895 the census did note the presence of 58 Muslims who lived in Tarapaca, Atacama, Valparaiso, and Santiago—all in the north of the country. By 1907 there were approximately 1,500 Muslims, all of them immigrants. The first Islamic institution in Chile was the Society of Muslim Union of Chile, founded in 1926. Interestingly, the numbers of Chilean Muslims rises and falls throughout the twentieth century for reasons that are unaccounted for in any reports. Through the 1970s and 1980s there were no religious leaders or mosques in Chile. In the 1990s the construction of Al-Salam Mosque was begun, following which other mosques were built in Temuco and Iquique. At the beginning of the twenty-first century, it is estimated that there are 3,000 Muslims in Chile, many of whom are Chilean by birth. The majority are SunnI, but there are both Shia and Sufi communities present as well. Muslims, still a small minority group, generally face great pressure to convert to Christianity.
In times past, Rio de Janeiro was one of the disembarkation points for those millions abducted or sold from Muslim Africa. The native population learned about Islam primarily through Muslim behavior—prayer and abstention from pork and alcohol. Islamic revivals are reported to have occurred frequently enough over the centuries to leave a permanent mark. In 1899 the Cairo-based magazine Al-Manar published in its August issue an article entitled “Islam in Brazil.” Here it was noted that the Muslim communities in Rio were made up of direct descendants of Muslim slaves. During the 1920s, Arab immigrants and traders added to Brazil’s Islamic presence. Now, university students lead the way in teaching about Islam. There are currently five large Islamic organizations in Brazil: in Sa˜o Paulo, Recife, Rio de Janeiro, Boa Vista, and Florianopolis.
Venezuela currently has fifteen Islamic civic associations in ten states. Arab immigrants, Venezuelans, and Creoles have come together to make Islam a known tradition. The closest estimate of when Islam came to Venezuela is “centuries ago.” Estimates of the number of Muslims range from 700,000 to almost a million. Venezuelan Muslims have many of the same problems as Muslims in other countries where Muslims are a minority and Islam is a potentially competing faith—issues revolving around dress, political participation, civic concerns, and Christian missionizing.
Muslims in Peru trace their ancestry to the Spaniards and the Moros. As Moros fled persecution in Spain, they settled in many South and Latin American countries. In Peru they have had a lasting influence on dress, food, architecture, and both the social and political systems. Women who covered their hair were called las tapadas Limenas (The covered ones from Lima). There are also the famous balcones lumenas, which are protruding balconies done in a style known as Arabescos—a term clearly referring to an Islamic heritage. Twentieth-century Islam in Peru is dominated by Palestinian Arabs who arrived in the 1940s, fleeing Jewish persecution. Today, after several aborted construction projects, Peruvian Muslims (there are no estimates of their numbers) still have no mosques, but they do have the Asociacion Islamica del Peru in Lima and a school.
Argentinean Muslims currently number hundreds of thousands, perhaps up to 800,000. If Arabs and other ethnic groups are included this number increases to three million. It is reported that Muslims first arrived in Argentina around 1870 from Syria, Lebanon, and Palestine. Today, there are mosques all over the country, as well as nine Islamic centers. Bolivia traces its Islamic heritage to immigrants from the Ottoman Empire, but as with Chile the ethnicities of the Muslims who came is unknown. The first mosque however, was not commissioned until 1992, in Santa Cruz. There are already three civic organizations, known as Centro Islamico Bolivanos.
What is significant about the Islamic presence in the Caribbean and South America is that it has survived for so long. The patterns that lie behind the introduction of Islam into various countries appear to be multifold: in some countries the Islamic presence can be traced to the Atlantic slave trade; in others it is due to the influx of refugees caused by the Spanish persecution of non-Christians in Spain; in yet others it is the result of Muslims fleeing a ravaged Ottoman Empire in search of opportunities or of Arab refugees fleeing persecution by Jews in Palestine; and in others still it is attributable to the arrival of Muslim Indians, both indentured servants and immigrants seeking better opportunities. Regardless of the origin of the Islamic presence, it has endured and is currently growing.

Wednesday, July 25, 2007


ISLAM IN MYANMAR



Forefathers

The first Muslims had landed in Myanmar / Burma’s Ayeyarwady River delta, Tanintharyi coast and Rakhine as seamen in ninth century, prior to the establishment of the first Myanmar (Burmese) empire in 1055 AD by King Anawrahta of Bagan or Pagan. [1][2] [3][4][5]The dawn of the Muslim settlements and the propagation of Islam was widely documented by the Arab, Persian, European and Chinese travelers of Ninth century.[6] The current population of Myanmar Muslims are the descendants of Arabs, Persians, Turks, Moors, Indian-Muslims, sheikhs, Pakistanis, Pathans, Bengalis, Chinese Muslims and Malays who settled and intermarried with local Burmese and many ethnic Myanmar groups such as, Rakhine, Shan, Karen, Mon etc.[7][8]

The population of the Muslims increased during the British rule of Burma because of new waves of Indian Muslim Immigration. [9]This sharply declined in the years following 1941 as a result of the Indo-Burman Immigration agreement,[10]and was officially stopped following Burma's (Myanmar) independence on 4th January, 1948.

Muslims arrived in Burma as travelers, adventurers, pioneers, sailors, traders,[11]Military Personals (voluntary and mercenary)[12], and a number of them as prisoners of wars.[13] Some were reported to have taken refuge from wars, Monsoon storms and weather, shipwreck [14]and for a number of other circumstances. Some are victims of forced slavery [15]but many of them are professionals and skilled personals such as advisors to the kings and at various ranks of administration whilst others are port-authorities and mayors and traditional medicine men.[16]

Persian Muslims traveled over land, in search of China, and arrived northern Burma at Yunnan (China) border. Their colonies were recorded in Chronicles of China in 860 AD.[17][18] Myanmar Muslims were sometimes called Pathi, and Chinese Muslims are called Panthay. [19]It is widely believed that those names derived from Persi (Persian). Bago / Pegu, Dala, Thanlyin / Syriam, Taninthayi /Tenasserim, Mottama / Martaban, Myeik / Mergui and Pathein /Bassein were full of Burmese Muslim settlers and they outnumbered the local Burmese by many times. In one record, Pathein was said to be populated with Pathis.[20] In Kawzar 583 (13th Century), Bassein or Pathein was known as Pathi town under the three Indian Muslim Kings. [21] [22] [23] Arab merchants arrived Martaban, Margue. Arab settlement in the present Meik’s mid-western quarters. [24]

During Bagan King, Narathihapate, 1255-1286, in the first Sino Burman war, Kublaikhan’s Muslim Tatars attacked and occupied up to Nga Saung Chan. Mongols under Kublai Khan invaded the Pagan Kingdom. During this first Sino Burman war in 1283, Colonel Nasruddin’s Turks occupied up to Bamaw. (Kaungsin)[25] (Tarek) Turk were called, Mongol, Manchuria, Mahamaden or Panthays. [26]


] Muslims in Bagan (Pagan) Period
Byat Wi and Byat Ta

The first evidence of Muslim landing in Burma’s chronicle was recorded in the era of the first Burmese Empire of Pagan (Bagan) 1044 AD. Two Arab Muslim sailors of BYAT family, Byat Wi and Byat Ta, arrived Burmese shores, near Thaton.[27][28](There are people in Iraq, Arabia and some Surthi Northern Indian Muslims with the same sir name even at present. See Byat and Bayt) After their ship wrecked, they managed to use a plank to swim to the shores. They took refuge and stayed at the monastery of the monk in Thaton. Thaton king became afraid of them and killed the elder brother. [29] The younger brother managed to escape to Bagan and took refuge to king Anawratha. [30] He married a girl from Popa and got two sons, Shwe Byin brothers.[31]

Shwe Byin brothers

Later they also served the king as worriers,[32] even as the special agents to infiltrate the enemy’s inner circle. They were famous after they successfully infiltrated the Chinese King Utibua’s bodyguards. That event forced the Chinese to sign a peace agreement with the Burmese.[33][34]

After the war, on the way back home, they refused to contribute in the building of a pagoda at Taung Byone[35], just north of Mandalay. The brothers’ enemies left vacant the spaces for the two bricks so that the king could notice. After a brief inquiry the king ordered to punish the brothers for disobedience but they were later given death sentence. [36]

The royal raft could not move after that. Brahmans, royal consultants interpreted that, the two brothers were loyal faithful servants but unjustly punished, became Nat (spirit) and they pulled the rudder of the royal boat to show their displeasure. Then only, Anawratha ordered the building of the spirit-palace at Taung Byone and ordered the people to worship the two brothers.[37]

For five days each year Taung Byone village becomes a fairground. Taung Byone, 14 km north of Mandalay, has about 7,000 nat shrines, nearly 2,000 of them elaborate ones dedicated to those two brothers. [38][39]

King Anawratha 1044-1077 AD also had Myanmar Muslim army units and body guards. When King Anawrahta attacked Martaban, capital of Mon (Talaing) King, Mingyi Swa Saw Kae’, two Muslim officers’ army unit fiercely defended against his attack.[40]

Nga Yaman Kan

The King Anawrahta appointed a Muslim Arab [41] as a Royal teacher for his son, Prince Sawlu. That teacher’s son later became the Governor of Bago (Pegu) known as Ussa City. [42] His name was Raman Khan.[43] (Known as Nga Yaman Kan in Burmese). King Sawlu himself had given the town to his childhood friend, also an adopted brother because they were fed from the same breast as Raman Khan’s mother was the wet nurse of Prince Sawlu.[44]

Once Raman Khan won the game of dice, jumped with joy and clapped the elbows. King Sawlu was angry and challenged Rahman Khan to rebel against him with the Bago province. Raman Khan accepted the challenge and successfully trapped King Sawlu and his army in swamps.[45]Kyanzittha tried to rescue but Sawlu refused to be rescued and was later killed by Raman Khan. Rahman Khan himself was ambushed by the sniper bow-shot of Nga Sin the hunter and died.

Kyanzittha became the third king of Bagan Dynasty. While expending the empire he brought back many Indian-Muslim captives. They were settled in central Burma.[46]



Muslim sailors and traders

In the chronicles of Malaysia, during the first Melacca Empire of Parameswara in the early fifteenth century, it was recorded the Burmese (Muslims) sailors and traders were regularly arriving there. [20] Those Bago (Pegu) seamen, likely to be Muslims, were also recorded by the Arab Historians of tenth century. During fifteen to seventeen centuries, there were a lot of records of Burmese Muslim traders, sailors and settlers on the whole coast of Burma. That was from Arakan coast (Rakhine), Ayeyarwady delta and Tanintharyi coast (Including all the islands along the whole coast).[47]

During Peik Thaung Min (early Bagan dynasty, 652-660 AD), Arab travelers from Madagascar to China through East Indian Islands, visited Thaton and Martaban ports. It was recorded in Arab chronicles in 800 AD. [48]

In seventeenth century, those Muslims controlled the business and became so powerful because of their wealth. They were even appointed as Governor of Mergui, the Viceroy of the Province of Tenasserim, Port Authorities, Port Governors and Shah-bandars (senior port officials). [49] [50][51]

Muslim sailors built many mosques, but those should be more appropriately called Temples as they were equally holy to Muslims, Buddhists, Hindus and Chinese. They were called Buddermokan, The so called Buddermokan on Sittway island is claimed by believers of different faiths. ... ‘Buddermokan’ [52][53][54] in memory to Badral-Din Awliya, a saint. They are found in Akyab, Sandoway and on a small island off Mergyi. [55]

Sa Nay Min Gyi King (King Sane) had two flotillas of Steam-ships, named Alarhee and Selamat, both are Arabic Islamic names. In 1711, Myanmar Missionary was sent to Mogul King Shah Alam. They used the Alarhee Ship and the captain was an Arab. [56]


Muslim prisoners of war
When Tabinshwehti, TaungooKing 1530-50 AD attacked Hanthawaddy, Muslim soldiers were helping Mons with artillery. [57] [58] [59]

Ava king Anaukpetlun captured Thanlyin or Syriam in 1613 and crucified the rebel Nat Shin Naung, and Portuguese mercenary Philip de Brito. The Indian Muslim mercenaries and five battle ships were captured. Muslim prisoners of wars were settled at the north of Shwebo in Myedu, Sagaing, Yamethin and Kyaukse.[60]

King Thalun (1629-1648)., the successor of Anaukpetlun settled those Muslims at Shwebo, Sagaing and Kyaukse. [61] Muslim prisoners of war were settled in upper Myanmar by successive Burmese kings. Myae Du near Shwebo was one of the sites. Muslim prisoners from Bago during 1539-1599 AD were the first settlers.

Tabinshwehti brought back the Muslim prisoners, after attacking Arakan in 1546 and 1549 AD.

King Alaungpaya attacked Assam and Manipur of India and brought back more Muslims to settle in Burma. These Muslims later assimilated to form core of Burmese Muslims.[62]

King Sane (Sa Nay Min Gyi) brought back several thousand Muslim prisoners of war from Sandoway and settled in Myedu in 1707 AD. Next year few thousands more were settled in those places and Taungoo. 3000 Muslims from Arakan took refuge under King Sane in 1698-1714. They were divided and settled in Taungoo, Yamethin , Nyaung Yan, Yin Taw, Meiktila, Pin Tale, Tabet Swe, Bawdi, Syi Tha, Syi Puttra, Myae du and Depayin. This Royal decree was copied from the Amarapura Royal Library in 1801 by Kyauk Ta Lone Bo. [63]

During King Bagyidaw 1819-37 rule, Maha Bandula conquered Assam and brought back 40,000 prisoners of war. About half of them were likely to be Muslims. [64] Maha Bandula and Burmese Army’s war at Ramu and Pan War were famous. Burmese captured one big cannon, 200 firearms, mixed Sepoy Indian 200. Muslims amongst them were relocated at the south of Amarapura that is Myittha river’s south. [65]

Royal Muslim-soldiers

When the famous Raza Dirit attacked and conquered Dagon (Yangon), Muslim soldiers defended from the Burmese side and Raza Dirit also had to use the help of Muslim sailors.[66]

The army of King Anawratha (eleven century) already boasted Indian units and bodyguards, Muslims apparently among them. [67]

When Tabinshwehti attacked Martaban in 1541 AD, many Muslims resisted strongly. .[68]

When Bayinnaung successfully conquered Ayuthaya (Thailand) in 1568-1569 AD he use the help of Muslim artillerymen. King Alaungpaya 1752-1760 AD conquered Syrim. Muslim prisoners of war were forced to serve in his army.[69]

Pagan Min 1846-1853 AD appointed U Shwe Oh , a Burmese Muslim, as the Governor of the Capital city, Amarapura. His personal secretary U Paing (also a Burmese Muslim) donated a two- mile long bride, made of teakwood across the Taung Tha Man Lake. In 1850, the Governor of Bagan was also said to be a Muslim.[70]

Burmese kings employed a lot of Muslims in his inner circle: Royal bodyguards, eunuchs, couriers, interpreters and advisers.[71] [72]


Muslims in Konbaung Dynasty

Muslims in Amarapura

Muslims in Amarapura were about 20,000 families, at the time of Innwa (Ava) kingdom (1855 AD). Most of them were Sunni Muslims. [73]

During the Konbaung dynasty Alaungpaya’s attack of Mons near Pyay, Mon warrior Talapan was assisted by Muslim soldiers. Because of their artillery fire, a lot of Burmese soldiers were wounded and died. [74]

In 1755 Alaungpaya conquered Dagon and renamed it Yangon (meaning 'The End of Strife'). Mon soldiers surrendered and four Muslim rich men also surrendered with the expensive presents, ammunitions and four warships. [75] Although conquered Yangon there are more battles to fight with Mons. So Alaungpaya rearranged the army. Pyre Mamet was one of the “Thwe Thauk Gyi” assigned to serve as the Royal Bodyguard. [76]Alaungpaya attacked Thanlyin or Syriam, and many Muslim artillery men were captured. [77]Alaungpaya captured four warships and Muslim soldiers. They were later allowed to serve him. [78] On the page 203 of the Twin Thin Teik Win’s Chronicles of Alaungpaya’s battles, it was recorded as only three warships.

After Alaungpaya captured Pegu, and at the parade, those Pathi Muslim soldiers were allowed to march with their traditional uniforms. [79] Four hundred Pathi Indian soldiers participated in the Royal Salute March. [80] [81]

King Bodawpaya Bodaw U Wine (Padon Mayor, Padon Min) (1781-1819) of the Konbaung Dynasty founded Amarapura as his new capital in 1783. He was the first Burmese King who recognized his Muslim subjects officially by the following Royal decree. He appointed Abid Shah Hussaini and assistants, Nga Shwe Lu and Nga Shwe Aye to decide and give judgment regarding the conflicts and problems amongst his Burmese Muslim subjects. [82] Abid Shah Hussaini burial place was well known as a shrine in Amarapura Lin Zin Gone Darga.

Before Ramu and Pan War battles, Captain Nay Myo Gone Narrat Khan Sab Bo’s 70 Cavalry (horse) Regiment's marching among the Burmese army, was watched by Maha Bandula. [83]Burmese Muslim Horsemen were famous in that Khan Sab Bo’s 70 Cavalry (horse) Regiment. Khan Sab Bo’s name was Abdul Karim Khan and was the father of the Captain Wali Khan, famous Wali Khan Cavalry Regiment during King Mindon and King Thibaw.

Khan Sab Bo was sent as an Ambassador to Indo China by Bagyidaw. During Bagyidaw’s reign, in 1824, Gaw Taut Pallin battle was famous. British used 10,000 soldiers but defeated. During that battle Khan Sab Bo’s 100 horsemen fought vigorously and bravely. [84]More than 1300 loyal brave Kala Pyo Muslims (means young Indian soldiers) were awarded with colourful velvety uniforms. [85]

When Konbaung Dynasty’s 8th. Tharrawaddy Min (King) marched Okkalapa, more than 100 Pathi Muslim Indian Cannoners took part. [86] There are also a lot of Muslim soldiers in other parts of the Tharrawaddy Min’s army.

But during the Konbaung Dynasty’s 9th. Pagan Min 1846-52 there was a blemish in Muslim’s history. Royal Capital Amarapura’s Mayor Bai Sab and his clerk U Pain were arrested and sentenced to death.


King Mindon

During Pagan Min reign, Mindon Prince and brother Ka Naung Prince run away with their servants to Shwebo and started a rebellion. U Bo and U Yuet were the two Muslims who accompanied the princes. Some Kala Pyo Burmese Muslim artillery soldiers followed them. [87]U Boe later built and donated the June Mosque, which is still maintained in 27th. street, Mandalay. U Yuet became the Royal Chief Chef.

Regent Prince Ka Naung sent scholars to study abroad. Malar Mon @ U Pwint was a Burmese Muslim sent to study the explosives. He became the Yan Chet won or Minister of explosives.

In the Royal Defence Army, many Cannoners were Kindar Kala Pyos and Myedu Muslims. [88]

In 1853 King Mindon held a donation ceremony. He ordered to prepare halal food for his Muslim soldiers from, Akbart Horse Cavalry, Wali Khan Horse Cavalry, Manipur Horse Cavalry and Sar Tho Horse Cavalry altogether about 700 of them.

U Soe was the Royal tailor of King Mindon . [89]


Kabul Maulavi was appointed an Islamic Judge by King Mindon to decide according to the Islamic rules and customs on Muslim affairs.

Captain Min Htin Min Yazar’s 400 Muslims participated to clear the land for building a new Mandalay city.

Burmese Muslims were given specific quarters to settle in the new city of Mandalay[90]

Sigaing dan
Kone Yoe dan
Taung Balu
Oh Bo
Setkyer Ngwezin
June Amoke Tan
Wali Khan Quarter
Taik Tan Qr
Koyandaw Qr (Royal Bodyguards’ Qr)
Ah Choke Tan
Kala Pyo Qr
Panthay dan for the Burmese Chinese Muslims. [91]
In those quarters, lands for 20 Mosques were allocated out side the Palace wall. [92] [93]

Sigaing dan Mosque
Kone Yoe Mosque
Taung Balu Mosque
June Mosque
Koyandaw Mosque
Wali Khan Mosque
Kala Pyo Mosque
Seven lots of lands for Setkyer Ngwezin
King Mindon donated his palace teak pillars to build a mosque at North Obo in central Mandalay. (The pillars which failed to place properly at the exact time given by astrologers.)
The broadminded King Mindon also permitted a mosque to be built on the granted site for the Panthays (Burmese Chinese Muslims)[94][95] Photos of Mandalay Panthay mosque.[21]
Inside the Palace wall, for the Royal Body Guards, King Mindon himself donated and started the building of the Mosque by laying the Gold foundation at the South-eastern part of the Palace located near the present Independent Monument. This Mosque was called the Shwe Pannet Mosque. That mosque was destroyed by the British to build the Polo playground.

King Mindon (1853-78) donated the rest house in Mecca for his Muslim subjects performing Hajj.[96] Nay Myo Gonna Khalifa U Pho Mya and Haji U Swe Baw were ordered to supervise the building. The Kind donated the balance needed to complete the building which was started with the donations from the Burmese Muslims. This was recorded in the Myaedu Mosque Imam U Shwe Taung’s poems.[97]

King Thibaw

Muslim soldiers who participated in the Royal Parade during King Thibaw’s reign were_

Captain Bo Min Htin Kyaw and his 350 Kindar Kala Pyo artillery soldiers.
Setkyer Cannon Regiment Captain Hashim and 113 Cannoners
Mingalar Cannon Regiment Captain U Kye and 113 Cannoners
Mingalar Amyoke Sulay Kone Captain U Maung and 113 Cannoners
Mingalar Amyoke Bone Oh Captain U Yauk and 113 Cannoners. [98]
After King Thibaw’s declaration of war on the British, Burmese Army formed three groups to descend and defend the British attack. One of those, Taung Twingyi defence chief was, Akhbat Horse Calvery Chief, Mayor of Pin Lae Town, Minister Maha Min Htin Yar Zar. His name was U Chone when he was the Chief Clerk of Kala Pyo Army. During the Myin Kun Myin Khone Tain revolt, he carried the Chief queen of Mindon on his back to safety. So he was rewarded with the Mayor position of Pin Lae Myo which was located 12 miles south of Myittha. [99]

Under Maha Min Htin Yar Zar there were 1629 soldiers:

Kindar Captain Bo Min Hla Min Htin Kyaw Thu’s 335 Kindar soldiers two cannon and Sein let Yae 3 regiments
Shwe Pyi Captain Bo Min Hla Min Htin Thamain Than Like and Shwe Pyi 100 soldiers, one cannon and Sein let Yae 2 regiments
Wali Khan’s 990 Akhbat Horse Calvery and Sein let Yae 20 regiments
Specially trained 200 soldiers.[100]
On 28 November 1885, after the British took over the administration, the British revamp the new administration with, Kin Won Min Gyi, Tai Tar Min Gyi, the Minister Maha Min Htin Yar Zar U Chone was included as the representative of the Parliament.


Muslim Mogul Emperor of India
The last Muslim Mogul Emperor of India, Abu Za’far Saraj al-Din Bahadur Shah and his family members and some followers were exiled to Yangon, Myanmar. He died in Yangon and was buried on 7.11.1862.[101]
After the British took over the whole Burma all sub groups of Burmese-Muslims formed numerous organizations, active in social welfare and religious affairs.

Mosques in Yangon
1.Surtee Mosque

Surtee mosque is situated in Mogul Road and is one of the biggest mosques in Yangon. It was built by Surtees who migrated from India during the World War II. The mosque displays architecture that's similar to the mosques in India. Most people who pray in this mosque are surtees. Most weddings that take place in this mosque are those of the surtees and the chief reason why the surtees have their marriage in this mosque is because the way the mosque is built reflects their own culture. The mosque has constant renovations, but the basic architecture is never changed.

2.Rakine Jamae Mosque(Arakan Mosque)

Rakine Jame Mosque is situated in Yangon. It is located in 130th street in Mingalar Townyunt Township. It is one of the biggest mosque in Yangon. The mosque was built at the time of Burmese King Dynasty. The exact time is still unknown. Rakine Mosque was established by the people(Arakans) who came from Rakhine state (a state of Myanmar). These people gave the name of the mosque as Arakan Mosque. However this name was changed into Rakhine Mosque.

Sunday, January 28, 2007

Islam In India


Islam is the second-largest religion in India (after Hinduism - 76.5%), where Muslims number around 174 million (16.4%) Census of India.Govt. site with detailed data from 2001 census [1]. India has the second-largest population of Muslims in the world after Indonesia. Islam first arrived in India through Arab traders who spread the Sufi way of thought. The total emergence of Islam in the region occurred through the Islamic invasion of India, where Islamic rulers took over administration of numerous places within India and which was accompanied by forced conversions. Since its introduction to India, Islam has made religious, artistic, philosophical, culture, social and political contributions to Indian history, heritage and life.

In modern times, the Muslims of India have had a turbulent history within India. After the mass rioting of 1946, Muslim League politicians achieved a purely Islamic state known as Pakistan. In modern times, the Muslim populations of India and Pakistan are roughly even. The President of India, APJ Abdul Kalam, along with numerous other politicians, are Muslims, as are numerous sports and film celebrities within India. Isolated incidences of violence nonetheless have occurred between the Muslim populations and the Hindu, Sikh and Christian populations.


History

Main article: Muslim conquest in the Indian subcontinent
Contrary to general belief, Islam came to India long before Muslim invasions of India. Islamic influence first came to be felt in the early 7th century with the advent of Arab traders. Trade relations between Arabia and the Indian subcontinent are very ancient. Arab traders used to visit the Malabar region, which was a link between them and ports of South East Asia, to trade even before Islam had been established in Arabia. According to Historians Elliot and Dowson in their book The History of India as told by its own Historians, the first ship bearing Muslim travelers was seen on the Indian coast as early as 630 AD. H.G. Rawlinson, In his book Ancient and Medieval History of India[2] claims 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[3], and also by Haridas Bhattacharya in cultural Heritage of India Vol. IV.[4]It was with the advent of Islam that the Arabs became a prominent cultural force in the world. The Arab merchants and traders became the carriers of the new religion and they propagated it wherever they went[5].

The first Indian mosque was built in 629 A.D, at the behest of Cheraman Perumal, during the life time of Muhammad(c. 571 – 632)in Kodungallur by Malik Bin Deenar.[6][7][8]

In Malabar the Mappilas may be the first community to come to the fold of Islam because they were more closely connected with the Arabs than others. Intensive missionary activities went on the coast and a number of natives also embraced Islam. These new converts were now added to the pile of the Mappila community. Thus among the Mapilas, we find, both the descendants of the Arabs through local women and the converts from among the local people [9]

In the 8th century, the province of Sindh was conquered by Syrian Arabs 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 and conducted several raids deeper into modern day India. A more successful invasion came at the end of the 12th century by Muhammad of Ghor. This eventually led to the formation of the Delhi Sultanate.


Conversion Controversy

Considerable controversy exists both in scholary and public opinion about the conversions to Islam typically represented by the following schools of thought:[10]

That muslims sought conversion through jihad or political violence [10]
A related view is that conversions occurred for pragmatic reasons such as social mobility among the Muslim ruling elite [10]
Conversion was a result of the actions of Sufi saints and involved a genuine change of heart [10]
Conversion from the lower castes for social mobility and a rejection of oppressive caste strictures [citation needed]
Was a combination, initially made under duress followed by a genuine change of heart [10]
Embedded within this lies the concept of Islam as a foreign imposition and Hinduism being a natural condition of the natives who resisted, resulting the failure of the project to Islamicize the Indian subcontinent and is highly embroiled with the politics of the partition and communalism in India.[10] Other reasons given for the size of the Muslim expansion are the killings of Hindu's[citation needed], migrations and the influence of Arab traders along the Indian Ocean.[citation needed]

An estimate of the number of people killed, based on the Muslim chronicles and demographic calculations, was done by K.S. Lal in his book Growth of Muslim Population in Medieval India, who claimed that between 1000 CE and 1500 CE, the population of Hindus decreased by 80 million. His work has come under criticism by historians such as Simon Digby (School of Oriental and African Studies) and Irfan Habib for its agenda and lack of accurate data in pre-census times. Lal has responded to these criticisms in later works. Historians such as Will Durant contend that Islam spread through violence. [11][12] Sir Jadunath Sarkar contends that that several Muslim invaders were waging a systematic jihad against Hindus in India to the effect that "Every device short of massacre in cold blood was resorted to in order to convert heathen subjects." [13] In particular the records kept by al-Utbi, Mahmud al-Ghazni's secretary, in the Tarikh-i-Yamini document several episodes of bloody military campaigns. Hindus who converted to Islam however were not completely immune to persecution due to the Muslim Caste System in India established by Ziauddin al-Barani in the Fatawa-i Jahandari. [14], where they were regarded as an "Ajlaf" caste and subjected to discrimination by the "Ashraf" castes[15]

The disputers of the "Conversion by the Sword Theory" point to the presence of the strong Muslim communities found in Southern India, modern day Bangladesh, Sri Lanka and Western Burma, Indonesia and Philippines coupled with the distinctive lack of equivalent Muslim communities around the heartland of historical Muslim Empires in the Indian Sub-Continent as refutation to the Conversion by Sword Theory. The legacy of Muslim conquest of South Asia is a hotly debated issue even today. Different population estimates by economic historian Angus Maddison[16] and by Jean-Noël Biraben[17] also show that India's population did not decrease between 1000 and 1500, but in fact increased by about 35 million during that time[dubious — see talk page].

Not all Muslim invaders were simply raiders. Later rulers fought on to win kingdoms and stayed to create new ruling dynasties. The practices of these new rulers and their subsequent heirs (some of whom were borne of Hindu wives) varied considerably. While some were uniformly hated, others developed a popular following. According to the memoirs of Ibn Batuta who traveled through Delhi in the 14th century, one of the previous sultans had been especially brutal and was deeply hated by Delhi's population. His memoirs also indicate that Muslims from the Arab world, from Persia and Turkey were often favored with important posts at the royal courts suggesting that locals may have played a somewhat subordinate role in the Delhi administration. The term "Turk" was commonly used to refer to their higher social status. S.A.A. Rizvi (The Wonder That Was India - II), however points to Muhammad bin Tughlaq as not only encouraging locals but promoting artisan groups such as cooks, barbers and gardeners to high administrative posts. In his reign, it is likely that conversions to Islam took place as a means of seeking greater social mobility and improved social standing.[18].


Sufism and spread of Islam

Sufis (Islamic mystics) played an important role in the spread of Islam in India. They were very successful in spreading Islam, as many aspects of Sufi belief systems and practices had their parallels in Indian philosophical literature, in particular nonviolence and monism. The Sufis' unorthodox approach towards Islam made it easier for Hindus to practice. Hazrat Khawaja Muin-ud-din Chisti, Nizam-ud-din Auliya, Shah Jalal, Amir Khusro trained Sufi groups for the propagation of Islam in different parts of India. Once the Islamic Empire was established in India, Sufis invariably provided a touch of colour and beauty to what might have otherwise been rather cold and stark reigns. The Sufi movement also attracted followers from the artisan and Untouchable communities; they played a crucial role in bridging the distance between Islam and the indigenous traditions. Even today Sufi tombs are visited by Hindus and Muslims alike.


Role of Muslims in India's freedom movement

The contribution of Muslim revolutionaries, poets and writers is immense in India's struggle against the British. Maulana Abul Kalam Azad, Hakim Ajmal Khan and Rafi Ahmed Kidwai are a few of Muslims who devoted their life for this purpose. Muhammad Ashfaq Ullah Khan of Shahjehanpur who conspired and looted the British treasury at Kakori (Lucknow) to cripple the administration and who, when asked for his last will, before execution, desired: No desire is left except one that some one may put a little soil of my motherland in my winding sheet. Khan Abdul Gaffar Khan (popular as Frontier Gandhi), a great nationalist who spent 45 of his 95 years of life in jail for the freedom of India; Barakatullah of Bhopal, one of the founders of the Ghadar party which created a network of anti-British organizations and who died penniless in Germany in l927; Syed Rahmat Shah of the Ghadar party who worked as an underground revolutionary in France and was hanged for his part in the unsuccessful Ghadar (mutiny)uprising in 1915; Ali Ahmad Siddiqui of Faizabad (UP) who planned the Indian Mutiny in Malaya and Burma along with Syed Mujtaba Hussain of Jaunpur and who was hanged In 1917; Vakkom Abdul Khadar of Kerala who participated in "Quit India" struggle in 1942 was hanged ; Umar Subhani, an industrialist and a millionaire of Bombay who provided Gandhi with congress expenses and who ultimately gave his life for the cause of independence. Among Muslim women, Hazrat Mahal, Asghari Begum, Bi Amma contributed heavily in the struggle of freedom from Britishers.

The following is a list of some famous Muslims who fought for a unified India (as opposed to Pakistan): Maulana Azad, Hakeem Ajmal Khan, Tipu Sultan, Hyder Ali, Hasrat Mohani, Professor Barkatullah, Dr. Zakir Husain , Saifuddin Kichlu, Allama Shibli Nomani, Vakkom Abdul Khadir, Dr. Manzoor Abdul Wahab, ,Bahadur Shah Zafar, Hakeem Nusrat Husain, Khan Abdul Gaffar Khan, Samad Achakzai, Colonel Shahnawaz, Dr. M.A.Ansari, Rafi Ahmad Kidwai, Fakhruddin Ali Ahmad, Ansar Harwani, Tak Sherwani, Viqarul Mulk, Mustsafa Husain, VM Ubaidullah, SR Rahim, Badruddin Tyabjee, and Moulvi Abdul Hamid.

However, Muslims such as Muhammad Ali Jinnah, Maulana Shaukat Ali, Maulana Mohammad Ali, and Huseyn Shaheed Suhrawardy would lead the Muslim League party to desire a segregated Islamic Republic of Pakistan and, to that effectm instigate massive riots such as Direct Action Day against Hindus which eventually spread outwards into massive anti-Hindu pogroms such as the Noakhali Massacre, as well as retaliatory attacks by Hindus against Muslims in Punjab and the North Western Frontier Province.


Law and politics

Indian Muslims are among the freest in the world to live according to their faith. [citation needed] Muslims in India are Governed by The Muslim Personal Law (Shariat) Application Act, 1937.[19]. it directs the application of Muslim Personal Law to Muslims in a number of different areas mainly related to family law which includes marriage, Mahr(Dower), Divorce, Maintenance, Gifts, Wakf, Wills and Inheritance.[20] The courts generally apply the Hanafi Sunni law, with exceptions made only for those areas where Shia law differed substantially from Sunni practice.

Although the Indian constitution provided equal rights to all citizens irrespective of their religion, Article 44 recommended a Uniform civil code. The attempts by successive political leadership in the country to integrate Indian society under common civil code was strongly resisted and is still viewed by Indian Muslims as an attempt to dilute the cultural identity of the minority group of the country. All India Muslim Personal Law Board was established for the protection and continued applicability of “Muslim Personal Law” i.e. Shariat Application Act in India.

Hindu-Muslim Conflict

India maintains a constitutional commitment to secularism and does not distinguish amongst the people on the basis of religious beliefs. However, Hindu-Muslim relations in India has been marred by communal violence. This communal conflict is inherited from the convulsive and turbulent course of history, starting with the Islamic invasion of India. The aftermath of the Partition of India in 1947 saw large scale sectarian strife and bloodshed throughout the nation. Since then India have witnessed occasional bouts of large-scale violence sparked by underlying tensions between sections of its majority Hindu and minority Muslim communities. The conflicts also stem from the ideologies of Hindu Nationalism versus Indian Muslim Nationalism , Islamic Fundamentalism and Islamism prevalent on certain sections of the population.

Violence against Hindus by Muslims took place in the Sindhi riots of 1980 when Muslims in Gujarat burnt Hindus alive [2]. In addition, Islamist attacks on Hindus in Kashmir such as the Wandhama massacre and Kaluchak Massacre contribute to the rising communal tensions in the region. The ethnic cleansing of the Hindu Kashmiri Pandits from the region by the Islamists has worsened the situation. In addition, the Indian military stationed there has been accused by Muslim-majority Pakistan, as well as human rights advocacy groups, of atrocities against the Muslim population of the region. For details see Terrorism in Kashmir.

The sense of communal harmony between Hindus and Muslims n the post partition period has been compromised in the last decade with the demolition of the disputed Babri Mosque in Ayodhya (matter for which in the court following a case in which it is claimed that there was Ram Temple there) . The demolition took place in 1992 and was perpetrated by the Hindu Nationalist Bharatiya Janata Party and organizations like Rashtriya Swayamsevak Sangh , Bajrang Dal, Vishwa Hindu Parishad. This was followed by violence between Hindus and Muslims all over India, especially in Mumbai, with the Bombay Riots where mobs of Hindus, allegedly led by the Hindu nationalist party Shiv Sena, attacked and killed a substantial number of Muslims. The 1993 Mumbai Bombings were perpetrated by the Muslim Mafia don Dawood Ibrahim and the predominantly Muslim D-Company criminal gang in the aftermath of the Bombay Riots.In 2001, a high profile attack on the Indian Parliament by radical Muslims created considerable strain in community relations.

Some of the most violent of such events took place in recent times during the infamous Gujarat riots in which around one thousand people died. The riots were in retaliation to the the Godhra Train Burning in which 50 Hindus belonging to group called the Vishwa Hindu Parishad, who were returning from disputed site of the Babri Mosque were burnt alive at the Godhra railway station.The train burning was a planned act executed by the extremely radicalized Ghanchi Muslims in the region against the Hindu Pilgrims as confirmed by the Gujarat police[3].The commission appointed to investigate this finding alleged that the fire was an accident, but the results were refuted by the High Court in 2006[4]. The Gujarat riots that took place in retaliation for the incident swiftly took the state out of control, with massive killings of Muslims by mobs of Hindus, and corresponding counter-attacks on Hindus by Muslims. Several Hindu Nationalist groups have been accused of direct involvement in the anti-Muslim riots.

Muslim-Hindu conflicts has also been formented due to the mushrooming of radical Muslim organisations like SIMI (Students Islamic Movement of India) whose goal is to establilsh Islamic rule in India. Other groups such as Lashkar-e-Toiba and Jaish-e-Mohammed have been formenting bias in the local Muslim populace against Hindus. These groups are believed to be responsible for the 11 July 2006 Mumbai train bombings, where nearly 200 people were killed in a terrorist attacks. Such groups also attacked the Indian Parliament in 2001, declared parts of Indian Kashmir to be Pakistani in 1999 (leading to the Kargil War) and have orchestrated numerous other terrorist attacks including constant attacks in Indian Kashmir and bombings in the Indian captial New Delhi. Presently, the meteoric rise of the popularity of Lashkar-e-Toiba among fringe radicals in the Muslim population of Kashmir is regarded as a major problem.Today, with moderate Islamic beliefs such as Sufism and the Hanafi school of thought being under threat from competing understandings of Islam, and with assaults on Muslims in India at the hands of Hindu Nationalist groups, Kashmir's indigenous religious resources of conflict-managementand inter-communal dialogue are less effective in challenging to the politics of religious hatred. In the meanwhile, the toll of innocent Muslims and Hindus at the altar of communal strife continues to mount [5].


Muslim Christian Conflict

For the most part, Muslims and Christians form the same votebank in the left-of-center arena of politics, typically at odds with Hindus. However, in troubled areas of India, Muslims and Christians have come into conflict with each other.

Muslims in India who convert to Christianity are often subjected to harassment, intimidation, and attacks by Muslims. In Kashmir, a region overrun by Islamic Fundamentalists, a Christian convert named Bashir Tantray was killed , allegedly by Militant Islamists in 2006[21].

A Christian priest, K.K. Alavi, who is a convert from Islam, recently raised the ire of his former Muslim community and has received many death threats. An Islamic terrorist group named "The National Development Front" actively campaigned against him.[22].


Muslims in Modern India

A Muslim couple is being wed in India, even as a Hindu man takes his ritual bath in the river.Muslims in India are 13.1% of total population. Like in all minorities, Muslims have played roles in various fields of the country's advancement.

Prominent Indian Muslims include:

Khawaja Abdul Hamid, who in 1935 founded one of the first Indian-owned industries in the colonial era, CIPLA (The Chemical, Industrial & Pharmaceutical Laboratories). In 1939, when Mahatma Gandhi visited CIPLA he wrote that he was "delighted to visit this Indian enterprise". CIPLA today is a pharmaceutical company with a global presence, it's products being sold in over 150 countries worldwide.
There have been three Muslim presidents of India, Dr. Zakir Hussain, Dr Fakhruddin Ali Ahmed and the current president, Dr. A.P.J. Abdul Kalam.
Salim Ali (November 12, 1896 - July 27, 1987) is one of India's best known ornithologists and naturalists. Known as the "Birdman of India", Salim Ali was among the first Indians to conduct systematic bird surveys in India and his books have contributed enormously to understanding and protecting India's birds and also other wildlife.
Azim Premji is the founder of and the highest stake holder in Wipro, one of the leading software service providing companies in India. In 2005, Yusuf Hameed of CIPLA and Azim Premji received one of India's highest civilian awards, the Padma Bhushan for his contributions to the country.
Muslims are also playing pivotal roles in the advertising industry, film industry (Bollywood), modern art, academics, theatre and sports. Some large industries like Wipro Ltd., Wockhardt, Himalaya health care, Hamdard Laboratories and Mirza Tanners are owned by Muslims.

Muslims are proportionally represented in Indian politics. For details on parliamentary representation see Muslims in Parliament of India.

Sachar report controversy

According to a recently published report to government, called the Sachar Report, Muslims are heavily under-represented in different government and social areas [23] [24] [25].

The Sachar report is highly controversial in that it has received substantial criticism, including allegations of bias in the media coverage concerning the report. Indian media expert[26] Dasu Krishnamoorti has criticized the media coverage of the report. He criticizes the claims made in the media that the fault of the plight of the Muslim lays squarely on the Hindus and the Congress Party as politically motivated in favor of the Muslim community and encouraging "emotional segregation [between Muslims and Hindus] that hardly helps Muslims share the Indian miracle"[27].The report stand criticized for misrepresenting data and figures, bias and "misrepresenting inequities"[28]. Leaders of the Bharatiya Janata Party have also criticized the report as "distorted, politically motivated and dangerous", also pointing out that proposals of special reservation given to Muslims would harm the country, and criticized the UPA Government's endorsement of the report as a snub to their previous efforts to help the Muslim community[29][30]. BJP leader Murli Manohar Joshi said that the the tone and texture of the Sachar Committee "has a striking similarity to the Muslim League of pre-independence era. Unfortunately, the government is irrationally following a policy of blind populism which threatens to divide the nation."[29]

Muslim employment in government sectors (according to the Sachar Report) [31]

Area Muslim %
Total 4.9
PSUs 7.2
IAS, IFS, and IPS 3.2
Railways 4.5
Judiciary 7.8
Health 4.4
Transport 6.5
Home affairs 7.3
Education 6.5

see: List of notable Muslims of independent India


Muslim Institutes

There are several well established Muslim institutes in India. Here is a list of reputed institutes established by Muslims.

Modern Universities and institutes: Jamia Millia Islamia, Hamdard University, Al Ameen Educational Society, Al-Kabir educational society.
Traditional Islamic Universities: Sunni Markaz Kerala (the largest charitable, non governmental, non profit islamic institution in india), Raza Academy, Darul Uloom Deoband, Darul-uloom Nadwatul Ulama .

[edit] Population Statistics
Islam in India




History

Architecture
Mughal architecture • Indo-Islamic Architecture

Major figures
Akbar • Maulana Azad

Communities
North Indian Muslims • Mappilas • Tamil Muslims
Konkani Muslims • Marathi Muslims • Memons
North East Muslims • Kashmiris • Hyderabadi Muslims
Dawoodi Bohras • Khoja • Nawayath • Meo
Sunni Bohras • Kayamkhani • Bengali Muslims


Islamic Sects
Deobandi • Barelvi• Shia

Culture
Muslim culture of Hyderabad

Other Topics
Indian Muslim nationalism • Indian Wahabi movement
Muslim chronicles for Indian history

This box: view • talk • edit
Islam is India's largest minority religion, with Muslims officially constituting 16.4% of the country's population, or 174 million people as of the 2001 census.However, unofficial estimates claim a far higher figure supposedly discounted in censuses. For instance, in an interview with a well circulated newspaper of India The Hindu Justice K.M. Yusuf, a retired Judge from Calcutta High Court and Chairman of West Bengal Minority Commission, has said that the real percentage of Muslims in India is at least 20%.[6] Even pro Hindutva people say in their reports that the Muslim population has reached 30%.[7]

The largest concentrations--about 47% of all Muslims in India, according to the 2001 census--live in the 3 states of Uttar Pradesh (30.7 million) (18.5%), West Bengal (20.2 million) (25%), and Bihar (13.7 million) (16.5%). Muslims represent a majority of the local population only in Jammu and Kashmir (67 % in 2001) and Lakshadweep (95 %). High concentrations of Muslims are found in the eastern states of Assam (31 %) and West Bengal (25 %), and in the southern state of Kerala (25 %) and Karnataka (12.2%). Muslims are generally more educated, urban, integrated and prosperous in the Western and Southern states of India than in the Northern and Eastern ones[citation needed]; this could be due to partition when the more affluent and educated population migrated over the border[citation needed], to Pakistan in the North and Bangladesh(then East Pakistan) in the East. India has the second largest Muslim population (after Indonesia) and also the third largest Shia Muslim population (after Iran and Pakistan) in the world.[citation needed]

The analysis on religious data, among the six major religious communities, shows that the decadal growth of the Muslims was the highest (36.0%) in the 2001 census. This statistic suggested that while the growth rate for Hindus has fallen between 1991 and 2001 compared with 1981 and 1991, Muslims have actually grown faster in the last decade, this led Indian media[32] and different parties raising an alarm at the growing number of Muslims and expressing concern about the demographic imbalance and overpopulation, which the Indian government is desperately trying to stop democratically[33].

A grave objection to this theory is the fact that the 1991 census did not include Jammu & Kashmir, the only Muslim majority state and strife-torn Assam, while the 2001 census does include Jammu & Kashmir. Adjusted for this, the Muslim growth rate plunges from 36 per cent to 29.3 per cent.

Muslim population in Indian states according to 2001 Census.[34]


State Population Percentage
Lakshadweep 57,903 95.4707
Jammu & Kashmir 6,793,240 66.9700
Assam 8,240,611 30.9152
West Bengal 20,240,543 25.2451
Kerala 7,863,842 24.6969
Uttar Pradesh 30,740,158 18.4961
Bihar 13,722,048 16.5329
Jharkhand 3,731,308 13.8474
Karnataka 6,463,127 12.2291
Uttaranchal 1,012,141 11.9225
Delhi 1,623,520 11.7217
Maharashtra 10,270,485 10.6014
Andhra Pradesh 6,986,856 9.1679
Gujarat 4,592,854 9.0641
Manipur 190,939 8.8121
Rajasthan 4,788,227 8.4737
Andaman & Nicobar Islands 29,265 8.2170
Tripura 254,442 7.9533
Daman & Diu 12,281 7.7628
Goa 92,210 6.8422
Madhya Pradesh 3,841,449 6.3655
Pondicherry 59,358 6.0921
Haryana 1,222,916 5.7836
Tamil Nadu 3,470,647 5.5614
Meghalaya 99,169 4.2767
Chandigarh 35,548 3.9470
Dadra & Nagar Haveli 6,524 2.9589
Orissa 761,985 2.0703
Chhattisgarh 409,615 1.9661
Himachal Pradesh 119,512 1.9663
Arunachal Pradesh 20,675 1.8830
Nagaland 35,005 1.7590
Punjab 382,045 1.5684
Sikkim 7,693 1.4224
Mizoram 10,099 1.1365

Percentage distribution of population (adjusted) by religious communities : India – 1961 to 2001 Census (excluding Assam and J&K) Indian Census







Year Percentage
1961 9.9%
1971 10.4%
1981 10.9%
1991 11.7%
2001 12.4%

Percentage distribution (unadjusted) of population by religious communities India - 1961 to 2001 Census (without excluding Assam and J&K)Indian Census







Year Percentage
1961 10.7%
1971 11.2%
1981 11.4%
1991 12.1%
2001 13.4%

Islamic Traditions in South Asia

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The Jama Masjid, Delhi is one of the largest mosques in the world.A large number of Indian Muslims follow Sunni Barelwi (Sufi) traditions attached to the memory of great Sufi saints. Sufism is a mystical path (tarika) as distinct from the legalistic path of the sharia. A Sufi attains a direct vision of oneness with God, often on the edges of orthodox behavior, and can thus become a Pir (living saint) who may take on disciples ([murid]s) and set up a spiritual lineage that can last for generations. Orders of Sufis became important in India during the thirteenth century following the ministry of Moinuddin Chishti (1142-1236), who settled in Ajmer, Rajasthan, and attracted large numbers of converts to Islam because of his holiness. His Chishtiyya order went on to become the most influential Sufi lineage in India, although other orders from Central Asia and Southwest Asia also reached to India and played a major role in the spread of Islam. Many Sufis were well known for weaving music, dance, intoxicants, and local folktales into their songs and lectures. In this way, they created a large literature in regional languages that embedded Islamic culture deeply into older South Asian traditions.

The leadership of the Muslim community has pursued various directions in the evolution of Indian Islam during the twentieth century. The most conservative wing has typically rested on the education system provided by the hundreds of religious training institutes (madrasa) throughout the country, which have tended to stress the study of the Qur'anand Islamic texts in Arabic and Persian but little else. Several national movements have emerged from this sector of the Muslim community. The Jamaati Islami (Islamic Party), founded in 1941, advocates the establishment of an overtly Islamic government. The Indian branch of the party had about 3,000 active members and 40,000 sympathizers in the mid-1980s. The Tablighi Jamaat (Outreach Society) became active after the 1940s as a movement, primarily among the ulema (religious leaders), stressing personal renewal, prayer, a missionary spirit, and attention to orthodoxy. It has been highly critical of the kind of activities that occur in and around Sufi shrines and remains a minor if respected force in the training of the ulema. Conversely, other ulema have upheld the legitimacy of mass religion, including exaltation of pirs and the memory of the Prophet. A powerful secularising drive led by Syed Ahmad Khan resulted in the foundation of Aligarh Muslim University (1875 as the Muhammadan Anglo-Oriental College)--with a broader, more modern curriculum -- and other major Muslim universities.


Indo Islamic art and architecture

The Masjid-i-Jahan NumaIndian architecture took new shape with the advent of Islamic rule in India towards the end of the 12th century AD. New elements were introduced into the Indian architecture that include: use of shapes (instead of natural forms); inscriptional art using decorative lettering or calligraphy; inlay decoration and use of coloured marble, painted plaster and brilliantly glazed tiles.


Taj Mahal mosque or masjidIn contrast to the indigenous Indian architecture which was of the trabeate order i.e. all spaces were spanned by means of horizontal beams, the Islamic architecture was arcuate i.e. an arch or dome was adopted as a method of bridging a space. The concept of arch or dome was not invented by the Muslims but was, in fact, borrowed and was further perfected by them from the architectural styles of the post-Roman period. The Muslims used the cementing agent in the form of mortar for the first time in the construction of buildings in India. They further put to use certain scientific and mechanical formulae, which were derived by experience of other civilizations, in their constructions in India. Such use of scientific principles helped not only in obtaining greater strength and stability of the construction materials but also provided greater flexibility to the architects and builders. One fact that must be stressed here is that, the Islamic elements of architecture had already passed through different experimental phases in other countries like Egypt, Iran and Iraq before these were introduced in India. Unlike most Islamic monuments of these countries, which were largely constructed in brick, plaster and rubble, the Indo-Islamic monuments were typical mortar-masonry works formed of dressed stones. It must be emphasized that the development of the Indo-Islamic architecture was greatly facilitated by the knowledge and skill possessed by the Indian craftsmen, who had mastered the art of stonework for centuries and used their experience while constructing Islamic monuments in India.


The Delhi Fort, also known as the Red Fort, is one of the popular tourist destinations in Delhi.In simple terms the Islamic architecture in India can be divided into religious and secular. Mosques and Tombs represent the religious architecture, while palaces and forts are examples of secular Islamic architecture. Forts were essentially functional, complete with a little township within and various fortifications to engage and repel the enemy.

Mosques: The mosque or masjid is a representation of Muslim art in its simplest form. The mosque is basically an open courtyard surrounded by a pillared verandah, crowned off with a dome. A mihrab indicates the direction of the qibla for prayer. Towards the right of the mihrab stands the mimbar or pulpit from where the Imam presides over the proceedings. An elevated platform, usually a minaret from where the Faithful are summoned to attend the prayers is an invariable part of a mosque. Large mosques where the faithful assemble for the Friday prayers are called the Jama Masjids.


The Taj MahalTombs: Although not actually religious in nature, the tomb or maqbara introduced an entirely new architectural concept. While the masjid was mainly known for its simplicity, a tomb could range from being a simple affair (Aurangazeb’s grave) to an awesome structure enveloped in grandeur (Taj Mahal). The tomb usually consists of solitary compartment or tomb chamber known as the huzrah in whose centre is the cenotaph or zarih. This entire structure is covered with an elaborate dome. In the underground chamber lies the mortuary or the maqbara, in which the corpse is buried in a grave or qabr. Smaller tombs may have a mihrab, although larger mausoleums have a separate mosque located at a distance from the main tomb. Normally the whole tomb complex or rauza is surrounded by an enclosure. The tomb of a Muslim saint is called a dargah. Almost all Islamic monuments were subjected to free use of verses from the Holy Koran and a great amount of time was spent in carving out minute details on walls, ceilings, pillars and domes.

Islamic architecture in India can be classified into three sections: Delhi or the Imperial style (1191 to 1557AD); the Provincial style, encompassing the surrounding areas like Jaunpur and the Deccan; and the Mughal style (1526 to 1707AD). (Courtesy: Culturopedia.com)


Post - Independence

The Muslims of India have generally been treated well although there have been many anti-Muslim riots.

Indian Muslim Students
Muslims in India
Muslims in India Census 2001
IndianMuslims.info Informational website on Indian Muslims
South Asian Islam Links
Islam, Muslim and Politics in India
IndianMuslimsOrg One-start portal for IndianMuslims

Tuesday, January 16, 2007

More Germans Embracing Islam

A new Interior Ministry-sponsored study on Muslim life in Germany has found a noticeable surge in the number of Germans embracing Islam, according to the weekly Der Spiegel.According to the study, conducted by the Islam-Archive Central Institute, based in the western town of Soest, the number of conversions between July 2004 and June 2005 reached 4,000, four times as many as in the prior period.Salim Abdullah who heads the institute said that most of those who converted to Islam have been women and well-educated, stressing an interesting point that each time the German media launches a new campaign aimed at defaming Muslims, more people convert to Islam.Mohammad Herzog, a Berlin-based Muslim leader, couldn’t cite a particular reason behind such increase in the number of Muslim converts, but he said that many of those who newly embraced Islam have been former devout Christians who had cast doubts about their faith.There are approximately 3.5 million Muslims in Germany, the large majority of which is of Turkish and Yugoslavian origin.Among the organizations that represent German Muslims, the Central Council on Muslims and the Islamic Council.Like other Muslim communities in the West, Muslims living in Germany continue to suffer anti-Muslim discrimination that surged noticeably following September 11 attacks on the United States.