Growth of Muslim Population in Medieval India, A.D. 1000–1800 c16.s3: Voluntary Conversions
Growth of Muslim Population in Medieval India, A.D. 1000–1800 c16.s3
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Voluntary Conversions
c16.s3.1
Side by side the efforts of the Muslim ruling classes was the proselytizing activity of the Sufi Mashaikh. It is, however, not known to what extent the Sufis were interested in the work of conversion, and this problem will be taken up in some detail at a later stage. Here it would suffice to point out that not many reliable references to their proselytizing activity are available in genuine hagiogical works. They may have helped those who showed any inclination to become Muslims. Occasionally they resorted to force also to convert people.⁵⁶
c16.s3.2
⁵⁶ For instance Raju Qattal's efforts to convert Nahawan, the Darogha of Uchch; the later's resistance and murder. Jamali, *Siyar-ul-Arifin* (Delhi, 1311 H), pp. 159-60. Also Ferishtah, *op. cit.* (II, n. 6), II, pp. 417-18. Also See K.R. Qanungo, *Historical Essay* (Agra, 1968), p. 151 for proselytizing efforts of the militant mashaikh in Bengal.
c16.s3.3
Closely related to the work of missionaries is the question of voluntary conversions. There are some references in the chronicles about individual Hindus accepting Islam because of dissatisfaction with their own faith. Al Biladuri mentions such a case. "The son of (a) king fell sick, and he desired the ministers of the temple to pray to the idol for the recovery of his son...But...the youth died. Then the king attacked the temple, destroyed...the idol, and slew the ministers. He afterwards invited a party of Muhammadan traders who made known to him the unity of God...and (he) became a Musalman."⁵⁷ *Tarikh-i-Tahiri* mentions the case of the younger brother of Dalu Rai, the ruler of Sind, who, of his own accord, became a Musalman and got married at Mecca.⁵⁸ Similarly one hoping through conversion to obtain his object of love, succession to property, etc. would have voluntarily embraced Islam. Some, whose relatives had converted but who were not prepared to cut themselves off from them, too, would have followed suit. These are solid assumptions, often backed by references in Persian chronicles.
c16.s3.4
⁵⁷ Biladuri, *Futuh-ul-Buldan, op. cit.* (VIII, n. 4), pp. 129-30.
c16.s3.5
⁵⁸ E and D, I, pp. 258-59.
c16.s3.6
The 'groups' which converted to get relief from the Jiziyah, referred to by Firoz Tughlaq, obviously belonged to the poor, economically vulnerable sections. The few caste groups which converted to Islam did so because of professional and vocational compulsions. *Such conversions took place mostly in urban areas,* especially among artisans, mechanics, handicraftsmen. The Zamorin ordered some fishermen of Malabar to convert to Islam in order to man his warships.⁵⁹ Some urban tailors also converted. The interdependence of cotton-carders, weavers (dhunia, julaha) and tailors would have encouraged the former to embrace Islam. Beggars accepting cooked food from Muslims would have become Musalmans automatically. Butchers would have become Musalmans because their vocation found a ready and sympathetic clientele among Muhammedans.
c16.s3.7
⁵⁹ Titus, *op. cit.* (IX, n. 11), p. 39.