***In some parts of South Asia, the Muslims are divided as Ashrafs and Ajlafs.
[5] Ashrafs claim a superior status derived from their foreign ancestry.
[6][7] The non-Ashrafs are assumed to be converts from Hinduism, and are therefore drawn from the indigenous population. They, in turn, are divided into a number of occupational castes.
[7]
Sections of the ulema (scholars of Islamic jurisprudence) provide religious legitimacy to caste with the help of the concept of kafa'a. A classical example of scholarly declaration of the Muslim caste system is the
Fatawa-i-Jahandari, written by the fourteenth century Turkish scholar,
Ziauddin Barani, a member of the court of
Muhammad bin Tughlaq, of the Tughlaq dynasty of the Delhi Sultanate. Barani was known for his intensely casteist views, and regarded the Ashraf Muslims as racially superior to the Ajlaf Muslims. He divided the Muslims into grades and sub-grades. In his scheme, all high positions and privileges were to be a monopoly of the high born Turks, not the Indian Muslims.
Even in his interpretation of the Koranic verse "Indeed, the pious amongst you are most honored by Allah", he considered piety to be associated with noble birth. Barani was specific in his recommendation that the "sons of Mohamed" [i.e. Ashrafs] "be given a higher social status than the low-born [i.e. Ajlaf].
[8] His most significant contribution in the fatwa was his analysis of the castes with respect to Islam.
[8] His assertion was that castes would be mandated through state laws or "Zawabi" and would carry precedence over
Sharia law whenever they were in conflict.
[8]
In the Fatwa-i-Jahandari (advice XXI), he wrote about the "qualities of the high-born" as being "virtuous" and the "low-born" being the "custodian of vices". Every act which is "contaminated with meanness and based on ignominity, comes elegantly [from the Ajlaf]".
[8] Barani had a clear disdain for the Ajlaf and strongly recommended that they be denied education, lest they usurp the Ashraf masters. He sought appropriate religious sanction to that effect.
[4] Barani also developed an elaborate system of promotion and demotion of Imperial officers ("Wazirs") that was primarily on the basis of their caste.
[8]
In addition to the Ashraf/Ajlaf divide, there is also the
Arzal caste among Muslims, who were regarded by anti-Caste activists like as the equivalent of untouchables.
[9][10] The term "Arzal" stands for "degraded" and the Arzal castes are further subdivided into Bhanar, Halalkhor, Hijra, Kasbi, Lalbegi, Maugta, Mehtar etc.
[9][10][11] The Arzal group was recorded in the 1901 census in India and are also called Muslims “with whom no other Muhammadan would associate, and who are forbidden to enter the mosque or to use the public burial ground”. They are relegated to "menial" professions such as scavenging and carrying
night soil.
[12]
