Muslims under Sikh Rule in the Nineteenth Century

Maharaja Ranjit Singh and Religious Tolerance

Robina Yasmin

• Publisher: I.B. Tauris
• Year: 2022
• ISBN:
  9780755640348
• Edition: 1
• Topic: Teología y religión
• Subtopic: Religiones asiáticas

Though the history of Sikh-Muslim relations is fraught with conflict, this book examines how the policies of Sikh rulers attempted to avoid religious bigotry and prejudice at a time when Muslims were treated as third-class citizens. Focusing on the socio-economic, political and religious condition of Muslims under Sikh rule in the Punjab during the 19th century, this book demonstrates that Maharaja Ranjit Singh and his successors took a secular approach towards their subjects. Using various archival sources, including the Fakir Khana Family archives and the Punjab Archives, the author argues citizens had freedom to practice their religion, with equal access to employment, education and justice.

Chapter 1

SIKH–MUSLIM RELATIONS:
A HISTORICAL PERSPECTIVE

The Muslim Mughal Empire and Sikhism grew side by side in South Asia. While Zahir-ud-Din Muhammad Babar was laying the foundations of the Mughal Empire in 1526, Guru Nanak, the founder of Sikhism, was expounding a new religious philosophy. Broadly speaking, both religions, Islam and Sikhism, believe in monotheism, equality, tolerance and love for mankind. These similarities provided a very strong basis of alliance between the two religions and therefore this note of ‘tolerance and religious co-existence’ of Sikhism was well received by the people, saints and many sages among Sikhs and Muslims alike. The Mughal emperors by and large showed great generosity to the majority of Sikh Gurus. However, despite the similarities in the religions and the benevolence of the Mughal emperors, Sikh–Muslim relations underwent many changes. In practice, political expediencies and economic imperatives largely kept the two communities estranged and alienated. From Babar to Akbar the relations between Sikhs and Muslims remained friendly, but after the death of Arjun in 1605 they began to weaken. The circumstances that wove together the very relationship between the two communities remained obscured beneath the thick layers of intrigue of the Mughal rulers, courtiers and opportunists. For a number of reasons, Sikh Gurus were martyred during this period, which resulted in strong hostility by the Sikhs against the Mughal rulers. However, once Ranjit Singh came to power, he tried to address the tense Sikh–Muslim relations that he had inherited. These events and conflicts later played a major role in deciding the fate and condition of Muslims under Sikh rulers. Therefore, it is of great importance to understand Sikh–Muslim relations in the Punjab from a historical perspective. Many historians have written about them and analysed the details, nature and development of their estrangement, but they have built their arguments largely on religious differences – they have not rigorously analysed religious affinity. There were more similarities than dissimilarities in the religious beliefs, and therefore religion cannot be considered as the main cause of friction; nevertheless, a narrative gradually developed when both the Muslims and Sikhs developed their own versions on a religious basis. A reappraisal of the background of Sikh–Muslim relations will reveal that some political and interest groups, including the orthodox Muslims and Hindu elites, considered friendship between Sikhs and Muslims as a great threat to their positions and the status quo. These ‘interest groups’ deliberately created circumstances that eventually developed into unfortunate conflicts between the two communities. Therefore, I argue that it was not religious prejudice that governed Sikh–Muslim relations but other factors, including political and economic issues, that shaped the uncertain relations between the two communities.

Sikh–Muslim Relations – Common Grounds for Alliance

Various studies have already indicated many similarities of religious belief and ideas between Islam and Sikhism. Khawaja Hassan Nizami, in his famous work Sikh Quam Aur Uske Bani Ke Nisbat Musalmano Ki Muhabbat Amez Rai (Muslims’ Views Filled with Love for the Sikh Community and its Founder), draws out many similarities and bonds between Islam and Sikhism, and between Muslims and Sikhs.¹

Teachings and beliefs of the Sikh religion are recognized by others to have a clear bent towards Muslims and Islam.² Available evidence suggests that Muslims and Sikhs share common perceptions, contexts and, at times, beliefs. Both religions believe in unity, equality, tolerance and love for mankind. In line with and motivated by these beliefs, Guru Nanak laid down the basis of a new religion created out of the ‘wedlock of Hinduism and Islam’:³

Some are called Hindus others are Muslims, members of sects such as Shia or Sunni. Let it be known that mankind is one, that all men belong to a single humanity … so too with God, whom Hindu and Muslim distinguish with differing names. Let none be misled, for God is but one; he who denies this is duped and deluded. There is no difference between a temple and a mosque, nor between the prayers of a Hindu or a Muslim. Though differences seem to mark and distinguish, all men in reality are the same. Gods and demons, celestial beings, men called Muslims and others called Hindus – such differences are trivial, inconsequential, the outward results of locality and dress. Allah is the same as the God of the Hindus, Puran and Qur’an is one and the same…⁴

Guru Gobind Singh reiterated these beliefs in the following lines:

Recognize all mankind, whether Hindus or Muslims, as one. The same Lord is the Creator and nourisher of all, Recognize no distinction among them: The temple and the mosque, the Hindu and the Muslim prayer, Men are all one!⁵

Sikhism and Islam have more similarities than dissimilarities. The concept of God in both religions is the same, and particularly that He is the only God. Both religions value humanity and denounce egocentric living. Both religions prohibit renunciation of the world and social obligations, unlike Hinduism. Both require their followers to perform their familial and social duties along with religious ones. Sikhism condemns blind and inhuman rituals, as does Islam. Like Islam, Sikhism preaches equality for all races and sexes.⁶

These similarities provided a very sound and strong basis of alliance between the two religions. The new philosophy of life and religion was welcomed by many downtrodden and deprived sections of society.⁷ However, mere similarities and commonalities between Sikhs and Muslims hardly establish clear evidence of robust links between the two. Political expediency, economic imperatives and social systems largely kept both communities estranged most of the time.⁸ While the common people and the Sufis shared beliefs and a social ethos, political and power lords found Sikhism a threat against the state.⁹ Available evidence suggests that Muslims were also attracted to the egalitarian and monotheistic ideology of the Sikh Gurus.¹⁰ In fact, many Muslims also endangered or sacrificed their lives to save this common egalitarian and monotheistic ideology. Therefore, it was not primarily religion that governed Sikh–Muslim relations but the political, social and economic realities that characterized the relationship.¹¹

Hargobind Singh, the sixth Guru, declared it mandatory for all Sikhs to wear a turban and carry two swords at all times: one against the government and one to protect their religion. He laid down the foundations of the Akal Takht¹² and had it built twelve feet higher than the Mughal Takht as a sign of superiority. Every decree, political as well as religious, was given from the Takht (throne).¹³ Taigh Bahadur, the ninth Guru, expanded Sikhism to all parts of India and established the city of Anandpur. He fell victim to Hindu conspiracies that led to his murder by the Mughal Emperor Aurangzeb. After Guru Taigh Bahadur, his son Guru Gobind laid down the foundations of the Sikh Khalsa Army in 1699. He also assigned a special cap as well as five signs, namely:

1.Kacha: an undergarment reminding one to live a virtuous life.

2.Kara: an iron or steel bracelet worn on the forearm to inspire one to do good things; also used in self-defence.

3.Karpan: a sword to defend oneself and to protect other people regardless of ...

Table of contents

• Cover
• Half-Title Page
• Title Page
• Contents
• Acknowledgements
• Introduction
• Chapter 1 Sikh–Muslim Relations: A Historical Perspective
• Chapter 2 Conquests of Maharaja Ranjit Singh: Treatment of the Fallen Muslim Rulers and Population
• Chapter 3 State Policies Towards Muslims: Reality or Façade
• Chapter 4 Sarkar-e-Khalsa: Status and Role of Hindu, Muslim and European Courtiers
• Chapter 5 Sikh–Muslim Relations in the Post-Ranjit Singh Period (1839–49)
• Conclusion
• Glossary
• Notes
• Bibliography
• Index
• Copyright