The Sultanate of Delhi, 711–1526 A.D. c8.s16: The effects of the Arab conquest
The Sultanate of Delhi, 711–1526 A.D. c8.s16
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The effects of the Arab conquest
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From the political point of view the Arab conquest of Sindh was an insignificant event in the history of Islam and also in that of India. Nor did it permanently influence the language, art, traditions, customs and manners of our people. In fact, the Arabs left few memorials in the shape of buildings or administrative or cultural institutions that might have exerted influence on us or served as memorial of their rule. There is, however, the other side of the picture. It will be a mistake to suppose that the Arab adventure produced no effect whatever on our countrymen. The Arab conquest of Sindh was destined to sow the seed of Islam in this land. A considerable portion of the population of the province was compelled to abandon its ancestral religion and become convert to Islam. The new religion, foreign in its doctrines and ways of life, thus acquired a footing which proved to be permanent. It became the endeavour of future invaders from the north-west to help this religion to expand and flourish and to exploit the presence and sympathy of the Indian converts. This became the first of a series of fateful events which eventually led to the partition of our country and the establishment of Pakistan in 1947.
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The Arabs themselves were profoundly affected by the contact with our religion, culture and people. They were astonished at the superiority of the Hindu civilisation, the Hindu philosophical thought and ideals and the versatility of the Hindu intellect. They learnt many things from us, 'specially the practical art of administration, and astronomy, music, painting, medicine and architecture.¹³ The Barmakis, a family of Buddhists (probably of Indian origin) who were in charge of No Bahar (*Nav Vihar*), a Buddhist temple at Balkh, became prime ministers of the Abhasid Caliphs (Saffah, Mansur and Harun-al-Rashid) after their conversion to Islam and dominated the Baghdad court for about fifty years (753-802 A.D.). They were responsible for inviting Indian scholars and scientists, physicians, astrologers and mathematicians, from Sindh to Baghdad in 771 A.D. Other missions followed, and Indian scientists like Bhāla, Mānaka, Bazigar (Bijayakar ?) and Sindbad acquired great fame at the Caliph's capital and were frequently mentioned in Arabic works. Mānaka, a physician, cured the Caliph Harun-al-Rashid of a serious disease and Dhana was appointed chief medical officer of a hospital at Baghdad. Indian scholars transmitted to the Arab world their knowledge of mathematics, astronomy, astrology, medicine and surgery.¹⁴ The Arabs adopted the Indian numerals and had some of the important Sanskrit works, such as *Brahmasiddhanta* of Brahmagupta and his *Khanda Khandyaka* translated into Arabic with the help of Hindu scholars. They employed Indian masons and painters to build and decorate their mosques and palaces. The Arabic civilisation was, thus, greatly enriched by its contact with our land. The Arabs carried Indian philosophy, numerals, astronomy and other branches of knowledge to Europe.¹⁵ Much of the enlightenment of the early Europeans of the eighth and the ninth centuries A.D. was, therefore, due to the Arab contact with India.
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¹³ *Al Beruni's India*, translated by Sachau, p. xxxi.
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¹⁴ *Al Arab*, Vol. I, No. 8 (15th January, 1962).
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¹⁵ Havell, *Aryan Rule in India*, p. 256.
Cites (1)
- Khaṇḍakhādyaka — Brahmagupta, Sanskrit