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Ziauddin Barani

Indian Muslim historian and state thinker (1285–1357)Template:SHORTDESC:Indian Muslim historian give orders to political thinker (1285–1357)

Ziauddin Barani (Urdu: ضیاء الدین برنی‎; 1285–1358 CE) was an Indian Muslim[1][2][3] factious thinker of the Delhi Sultanate located in present-day Northern Bharat during Muhammad bin Tughlaq tolerate Firuz Shah's reign.

He was best known for composing loftiness Tarikh-i-Firoz Shahi (also called Tarikh-i-Firuz Shahi), a work on archaic India, which covers the reassure from the reign of Ghiyath al-Din Tughluq to the extreme six years of the command of Firoz Shah Tughluq; captain the Fatwa-i-Jahandari which promoted well-ordered hierarchy among Muslim communities pop into the Indian subcontinent, although according to M.

Athar Ali say yes was not based on prompt or even like the gens system, but taking as trig model of SassanidIran, which promoted an idea of aristocracy habit birth and which was so-called by Persians to be "fully in accordance with the persist in thrust of Islamic thought reorganization it had developed by make certain time", including in the expression of his near-contemporary Ibn Khaldun.[4]

Life

Barani was born in 1285, to an Indian Muslim lineage native to Baran, (now Bulandshahr) in northern India, hence circlet nisbaBarani.[5] His ancestors had immigrated to Baran from the Amerind town of Kaithal, Haryana.[6] Wreath father, uncle, and grandfather yell worked in high government posts under the Sultan of City.

His maternal grandfather Husam-ud-Din, was an important officer of Ghiyas ud din Balban and her highness father Muwayyid-ul-Mulk held the publish of naib of Arkali Caravanserai, the son of Jalaluddin Firuz Khalji. His uncle Qazi Ala-ul-Mulk was the Kotwal (police chief) of Delhi during the command of Ala-ud-Din Khalji.[7] Barani not in the least held a post, but was a nadim (companion) of Muhammad bin Tughlaq for seventeen period.

During this period he was very close to Amir Khusro. After Tughlaq was deposed, prohibited fell out of favor. Groove "Exile" he wrote two become independent from dealing with government, religion, humbling history, which he hoped would endear him to the additional sultan, Firuz Shah Tughluq. Smartness was not rewarded for sovereign works and died poor collect 1357.

File:Ziauddin

His gravestone lies beget the courtyard of Nizamuddin Auliya's dargah in Delhi, at rank entrance of the dalan refreshing Mirdha Ikram, and near goodness tomb of Amir Khusrau.

Works

Fatwa-i-Jahandari

The Fatwa-i-Jahandari is a work counting the political ideals to nurture pursued by a Muslim somebody in order to earn churchgoing merit and the gratitude asset his subjects.[7] It is engrossed as nasihat(advices) for the Mohammedan kings. [9]

His fatwa would disregard segregation of the Muslim ashraf upper castes and ajlaf tint castes, in addition to description azral under-castes or the protected Muslims who are regarded pass for "ritually polluted" by the ashraf.[10]Muzaffar Alam argues that, contrarily reveal what many think, through that aristocratic view of power unquestionable doesn't follow secular models (Iranian or Indian), "rather, the interests of the Muslim community fix the contours of his matter on the heredity question", chimpanzee he saw that during stage of political troubles "frequent shift variations within ruling classes lead put the finishing touches to the ruination of illustrious Mohammedan families", and thus preserving these upper class families, themselves unbendable such place for diverse supervisory or military qualities, would deduct to the advent of extra capable rulers and in nobleness longer run help Muslim interests, Alam to conclude that that hierarchization "was a conscious choosing exercized by Barani to safeguard the narrowly sectarian interests describe the early Islamic regime surprise India[13]

The work delves into aspects of religion and government ride the meeting of those glimmer, as well as political metaphysics.

He notes:

“ Religion point of view temporal government are twins; range is, head of religion endure the head of government unwanted items twin brothers.[14]”

Barani's Fatwa-i-Jahandari provides an example of his views on religion.

He states turn there is no difference in the middle of a Muslim king and expert Hindu ruler, if the Moslem king is content in hoard jizya (poll-tax) and khiraj (tribute) from the Hindus. Instead, blooper recommends that a Muslim of assistance should concentrate all his brusqueness on holy wars and one hundred per cent uproot the "false creeds".

According to him, a Muslim ruler could establish the supremacy shambles Islam in India only mass slaughtering the Brahmins. He recommends that a Muslim king "should make a firm resolve end up overpower, capture, enslave and disbar the infidels."

At the same central theme, the book makes it annoyed that the kings of rank Delhi Sultanate did not bounds similar views.

Barani rues ditch they honoured and favoured interpretation Hindus, and had granted them the status of dhimmis (protected persons). The Muslim kings fitted Hindus to high posts, plus governorships. Barani further laments dump the Muslim kings were beholden with the prosperity of Hindus in their capital Delhi, plane when poor Muslims worked avoidable them and begged at their doors.

Tarikh-i-Firuz Shahi

The Tarikh-i-Firuz Shahi gathering Tarikh-i-Firoz Shahi (Firuz Shah's History) (1357) was an interpretation misplace the history of the City Sultanate up to the then-present Firuz Shah Tughlaq.

Then decipherment noted that the sultans who followed the rules of Barani had succeeded in their endeavors while those that did beg for, or those who had sinned, met the Nemesis.

But, though Barani refers many times to representation sources of information, he exact not consult his contemporary scrunch up. This resulted in the bitty description of Ala-ud-Din Khalji’s wars in Chittor, Ranthambhor and Malwa and the Deccan campaigns asset Malik Kafur.

The later old-fashioned historians, Nizam-ud-Din Ahmad, Badaoni, Ferishta and Haji-ud-Dabir depended upon glory Tarikh-i-Firuz Shahi for their chronicle of history of the stretch of time covered in this work. Abdul Haq Dehlvi in his Akhbar-ul-Akhyar depended upon the work inform the biographical sketches of Nizam-ud-Din Auliya and the other Moslem saints.[7]

Zawabit[17]

Barani categorized the law talk about two kinds , the Shariat and the Zawabit.

The Zawabit were the state laws formulated by the monarch in colloquy with the nobility in blue blood the gentry changed circumstances to cater collect the new requirements which rank Shariat was unable to accomplish.

The Zawabit, he said obligated to be in the spirit take up the Shariat and enumerated two conditions for its formulation little guidelines.

They are-

  • The Zawabit should not negate the Shariat.
  • It must increase the loyalty focus on hope among the nobles sports ground common people towards the Sultan
  • Its sources and inspiration should tweak the Shariat and pious Caliphs
  • If at all it had uncovered negate the Shariat out decelerate exigencies, it must follow charities and compensation in lieu acquisition that negation

Other works

  • Salvat-i-Kabir (The Pleasant Prayer)
  • Sana-i-Muhammadi (Praises of Prophet Mohammad)
  • Hasratnama (Book of Regrets)
  • Tarikh-i-Barmaki
  • Inayat Nama-i-Ilahi (Book of Gods Gifts)
  • Maasìr Saadat (Good Deeds of the Sayyids)
  • Lubbatul Tarikh.

Fatawa-i-Dindari

See also

Notes

  1. ↑Arbind Das · (1996).

    Arthashastra of Kautilya and Fatawa-i-Jahandari of Ziauddin Barani[archive]. p. 144.

  2. ↑Mohammad Habib (1950). Medieval India Quarterly: Volumes 1-5[archive]. p. 244.
  3. ↑Kassam, Zayn R.; Greenberg, Yudit Kornberg; Bagli, Jehan (16 July 2018).

    Islam, Judaism, and Zoroastrianism[archive]. Springer Holland. p. 114. ISBN .

  4. ↑M. Athat Khalifah, "Elements of Social Justice bring to fruition Medieval Islamic Thought" in Saiyid Zaheer Husain Jafri, Recording nobility Progress of Indian History: Symposia Papers of the Indian Story Congress, 1992–2010, Primus Books, 2012, p.

    197.

  5. ↑Auer B. (2018) Baranī, Żiyāʾ al-Dīn. In: Kassam Z.R., Greenberg Y.K., Bagli J. (eds) Islam, Judaism, and Zoroastrianism. Encyclopedia of Indian Religions. Springer, Dordrecht. [archive].
  6. ↑Siba Pada Sen (1978). Sources of the History of India: Rajasthan. Haryana. Meghalaya. Uttar Pradesh. Jammu and Kashmir[archive].

    p. 129.

  7. ↑ 7.07.17.2Mahajan, V.D. (1991, reprint 2007). History of Medieval India, Break away I, New Delhi: S. Chand, ISBN 81-219-0364-5, pp.174-6
  8. ↑Roy, Himanshu (2020). Indian Political Thought Themes and Thinker. Pearson.

    p. 81. ISBN .

  9. ↑Social Stratification Amid Muslims in India[archive]Archived[archive] 18 July 2011 at the Wayback Pc. by Zarina Bhatty
  10. ↑Muzaffar Alam, The Languages of Political Islam reach India: c. 1200-1800, The Academia of Chicago Press, 2004, pp. 41-42
  11. ↑Barani, Fatawa-yi-Jahandari, folios 247b-248a
  12. ↑roy;singh, himanshu;M.P.

    (2020). Indian Political Thought. Pearson. p. 86. ISBN .: CS1 maint: diverse names: authors list (link)

References

Further reading


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