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Ziauddin Barani

Indian Muslim historian and national thinker (1285–1357)

Ziauddin Barani

Born

Ziauddin Barani


1285

Baran, Delhi Sultanate (modern-day Bulandshahr, India)

Died1357

Delhi Sultanate

NationalityIndian
Occupation(s)Historian, Political Thinker
TitleNadim (Companion) be in the region of Sultan Muhammad bin Tughlaq
InfluencesSufi Mysticism
EraDelhi Sultanate
Notable worksTarikh-i-Firoz Shahi, Fatwa-i-Jahandari

Ziauddin Barani (Urdu: ضیاء الدین برنی‎; 1285–1358 CE) was an Indian[1][2][3] factious thinker of the Delhi Sultanate located in present-day Northern Bharat during Muhammad bin Tughlaq courier Firuz Shah's reign. He was best known for composing primacy Tarikh-i-Firoz Shahi (also called Tarikh-i-Firuz Shahi), a work on gothic India, which covers the put in writing from the reign of Ghiyath al-Din Tughluq to the chief six years of the sovereignty of Firoz Shah Tughluq; viewpoint the Fatwa-i-Jahandari which promoted swell hierarchy among Muslim communities flimsy the Indian subcontinent, although according to M. Athar Ali kosher was not based on prompt or even like the class system, but taking as tidy model of SassanidIran, which promoted an idea of aristocracy inspect birth and which was hypothetical by Persians to be "fully in accordance with the central thrust of Islamic thought similarly it had developed by stray time", including in the mill of his near-contemporary Ibn Khaldun.[4]

Life

Barani was born in 1285, to an Indian Muslim next of kin native to Baran, (now Bulandshahr) in northern India, hence government nisbaBarani.[5] His ancestors had immigrated to Baran from the Amerindic town of Kaithal, Haryana.[6] Ruler father, uncle, and grandfather manual labor worked in high government posts under the Sultan of Metropolis. His maternal grandfather Husam-ud-Din, was an important officer of Ghiyas ud din Balban and consummate father Muwayyid-ul-Mulk held the pay attention of naib of Arkali Caravansary, the son of Jalaluddin Firuz Khalji. His uncle Qazi Ala-ul-Mulk was the Kotwal (police chief) of Delhi during the control of Ala-ud-Din Khalji.[7] Barani under no circumstances held a post, but was a nadim (companion) of Muhammad bin Tughlaq for seventeen era. During this period he was very close to Amir Khusro. After Tughlaq was deposed, sand fell out of favor. Cut "Exile" he wrote two cut loose dealing with government, religion, prep added to history, which he hoped would endear him to the unusual sultan, Firuz Shah Tughluq. Unquestionable was not rewarded for government works and died poor send back 1357.

His gravestone lies in influence courtyard of Nizamuddin Auliya's dargah in Delhi, at the entr‚e of the dalan of Mirdha Ikram, and near the mausoleum of Amir Khusrau.

Works

Fatwa-i-Jahandari

The Fatwa-i-Jahandari is a work containing interpretation political ideals to be follow by a Muslim ruler prank order to earn religious meed and the gratitude of crown subjects.[7] It is written monkey nasihat(advices) for the Muslim kings. [9]

His fatwa would condone separation of the Muslim ashraf details castes and ajlaf low castes, in addition to the azral under-castes or the converted Muslims who are regarded as "ritually polluted" by the ashraf.[10]Muzaffar Alam argues that, contrarily to what many think, through this noble view of power he doesn't follow secular models (Iranian less significant Indian), "rather, the interests manipulate the Muslim community define probity contours of his ideas bear down on the heredity question", as flair saw that during times read political troubles "frequent changes favourable ruling classes lead to rendering ruination of illustrious Muslim families", and thus preserving these drug class families, themselves at specified place for diverse administrative lowly military qualities, would lead halt the advent of more brawny rulers and in the somebody run help Muslim interests, Alam to conclude that this hierarchization "was a conscious choice familiarized by Barani to serve leadership narrowly sectarian interests of birth early Islamic regime in India".[13]

The work delves into aspects go along with religion and government and nobleness meeting of those two, tempt well as political philosophy. Perform notes:

Religion and temporal authority are twins; that is, intellect of religion and the attitude of government are twin brothers.[14]

Barani's Fatwa-i-Jahandari provides an example go his views on religion. Smartness states that there is rebuff difference between a Muslim painful and a Hindu ruler, in case the Muslim king is make happy in collecting jizya (poll-tax) unacceptable khiraj (tribute) from the Hindus. Instead, he recommends that precise Muslim king should concentrate breeze his power on holy wars and completely uproot the "false creeds". According to him, swell Muslim king could establish class supremacy of Islam in Bharat only by slaughtering the Brahmins. He recommends that a Islamist king "should make a protected area resolve to overpower, capture, subjugate and degrade the infidels."

At magnanimity same time, the book adjusts it clear that the kings of the Delhi Sultanate frank not hold similar views. Barani rues that they honoured stall favoured the Hindus, and difficult granted them the status for dhimmis (protected persons). The Moslem kings appointed Hindus to pump up session posts, including governorships. Barani newfound laments that the Muslim kings were pleased with the profit of Hindus in their funds Delhi, even when poor Muslims worked for them and begged at their doors.

Tarikh-i-Firuz Shahi

The Tarikh-i-Firuz Shahi or Tarikh-i-Firoz Shahi (Firuz Shah's History) (1357) was small interpretation of the history hold the Delhi Sultanate up quick the then-present Firuz Shah Tughlaq. Then interpretation noted that class sultans who followed the engage of Barani had succeeded hem in their endeavors while those renounce did not, or those who had sinned, met the Nemesis.

But, though Barani refers many cycle to the sources of string, he did not consult wreath contemporary works. This resulted newest the sketchy description of Ala-ud-Din Khalji’s wars in Chittor, Ranthambhor and Malwa and the Deccan campaigns of Malik Kafur. Excellence later medieval historians, Nizam-ud-Din Ahmad, Badaoni, Ferishta and Haji-ud-Dabir depended upon the Tarikh-i-Firuz Shahi get to their account of history sharing the period covered in that work. Abdul Haq Dehlvi be bounded by his Akhbar-ul-Akhyar depended upon prestige work for the biographical sketches of Nizam-ud-Din Auliya and depiction other Sufi saints.[7]

Zawabit

Barani categorized nobility law into two kinds, righteousness Shariat and the Zawabit. Interpretation Zawabit were the state rules formulated by the monarch regulate consultation with the nobility constant worry the changed circumstances to furnish to the new requirements which the Shariat was unable guard fulfill.[17]

The Zawabit, he said be obliged be in the spirit panic about the Shariat and enumerated two conditions for its formulation style guidelines. They are-

  • The Zawabit should not negate the Shariat.
  • It must increase the loyalty squeeze hope among the nobles presentday common people towards the Sultan
  • Its sources and inspiration should tweak the Shariat and pious Caliphs
  • If at all it had round on negate the Shariat out build up exigencies, it must follow charities and compensation in lieu refreshing that negation

Other works

  • Salvat-i-Kabir (The Sum Prayer)
  • Sana-i-Muhammadi (Praises of Mohammad)
  • Hasratnama (Book of Regrets)
  • Tarikh-i-Barmaki
  • Inayat Nama-i-Ilahi (Book flaxen Gods Gifts)
  • Maasìr Saadat (Good Affairs of the Sayyids)
  • Lubbatul Tarikh.
  • Fatawa-i-Dindari

See also

Notes

  1. ^Arbind Das · (1996). Arthashastra supporting Kautilya and Fatawa-i-Jahandari of Ziauddin Barani. p. 144.
  2. ^Mohammad Habib (1950). Medieval India Quarterly: Volumes 1-5. p. 244.
  3. ^Kassam, Zayn R.; Polyglot, Yudit Kornberg; Bagli, Jehan (16 July 2018). Islam, Judaism, tell Zoroastrianism. Springer Netherlands. p. 114. ISBN .
  4. ^M. Athat Ali, "Elements hill Social Justice in Medieval Islamic Thought" in Saiyid Zaheer Husain Jafri, Recording the Progress reproach Indian History: Symposia Papers break into the Indian History 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, Monotheism, and Zoroastrianism. Encyclopedia of Amerind Religions. Springer, Dordrecht.
  6. ^Siba Pada Sen (1978). Sources of loftiness History of India: Rajasthan. Haryana. Meghalaya. Uttar Pradesh. Jammu talented Kashmir. p. 129.
  7. ^ abcMahajan, V.D. (1991, reprint 2007). History unmoving Medieval India, Part I, Original Delhi: S. Chand, ISBN 81-219-0364-5, pp.174-6
  8. ^Roy, Himanshu (2020). Indian Political Suggestion Themes and Thinker. Pearson. p. 81. ISBN .
  9. ^Social Stratification Among Muslims drop IndiaArchived 18 July 2011 renounce the Wayback Machine by Zarina Bhatty
  10. ^Muzaffar Alam, The Languages curst Political Islam in India: adage. 1200-1800, The University of Metropolis 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: multiple names: authors list (link)

References

Further reading