The significance of shrines in integration of backward Muslims into the mainstream society
Shrines are an integral part in most Middle Eastern communities and Arabic communities. For instance, the shrine of Baba Farid is significant in that it contributed largely to the culture in India as well as certain economic, religious practices in India. When most people think about India, the caste system is the most predominant thought in relation to this country. People are usually quick to judge India for the various identities of Muslims and most especially the backward caste Muslims in India. This paper seeks to examine the relationship between shrines such as that of Baba Farid and the backward castes in India. Do shrines, in fact, contribute to the casting or does it work to reduce and integrate backward Muslims into the mainstream society? The answer to this question can go either way in terms of contribution or integration. However, there is firm evidence that the shrine can indeed act as a uniting factor for all backwards muslims. In fact, most backward Muslim castes get the opportunity to interact with other muslims at the sites of these shrines.
Authority in Islam is as per the proclamation of god’s word through the Quran. This authority is applicable to all people that follow the religion. To all Muslims that had the power to write and read the Quran; the universality of the book was clear and objective. There was only one thing to do, and that was to follow it. The situation changed when it came to illiterate Muslims that did not have the privilege bestowed on literate people. For them, shrines became a prominent representation of who they were as Muslims (George 30). It is through shrines like the Baba Farid that Muslims were able to see operations of god through his divinities, regardless of the social status assigned to them. The shrine of Fraid was pertinent in the development of Sufi as a sect. The many people that gathered at the shrines received assistance in terms of prayer. Baba Farid would hand prayers and benedictions in terms of verses from the Quran and short prayers through notes (Haniya 34). Initially when the temple began, he would write the prayers himself, but as time went by the responsibility became too much and he had to delegate the work to some people. Upon the death of Baba Farid, leadership and control of the shrine became a hereditary line of passage among all the sons and relatives of the proprietor. Initially, the shrine and all its activities had restriction to the banks, and surrounding vicinities. Baba Farid did not seem as interested to venture the activities if the shrine as much as his sons did. When the next generation of leadership took over, people from the countryside and various parts of India began to make attendance to the shrine to partake in activities involving prayer and worship. As the popularity of the shrine continued, people began to erect small memorial shrines in honor of Baba Farid. The presence of Farid thorough, even after his death inspired several communities to mingle in situations that benefited them agriculture wise and even in instances of war. For example, communities living in the Barr area began to interact, as a result of the need for water and search for fertile land. Within no time, search communities began to intermarry, a concept that would not have been possible were it, not for the shrines of Baba Farid. This not only fostered togetherness and unity in the region, but it began to brand a new kind of Muslim follower.
In every Muslim society, there are divisions. Classification of Muslims in India, is in Muslims in India are divided in to India is classified into two broad categories, Ashrafs and Ajilafs. The Ashrafs are the noble class, and they have access to the majority of services economic and religious. The Ajilafs, on the other hand, do not have the express privilege of enjoying amenities like those that the Ashrafs do. For backward caste Muslims, religion is an extremely vital element in their lives. Periods between 1990 experienced Ajilafs’ liberation socially through their religions and the shrines in which they converge ever so often. The lower castes comprise of basket weavers, vendors and small time farmers that are often found in the confines and the peripheries of temples. Majority of India’s population is by backward Muslims. After 1990, when backward castes began to realize that establishment of class stratification seemed to benefit and advance the activities of the higher class. To the lower masses, institutions were just a means for Ashrafs to maintain their superiority, undermining the roles of backward Muslims (Eaton 23). Control of majority of institutions in India is by the high classes of Ashrafs. In fact, parliament rarely has any breed of Ajilafs and son does governance or authority in schools or mosques. The separation of people along class lines was not a feature that was extremely prominent in the initial times of leadership under Baba Farid and his sons. As discussed, the shrines seemed to foster cooperation among most people that visited it. Even though, there were wars that resulted from the interactions, cooperation was much more compared to corporation under a class ruled society. The shrines and its leadership also concerned itself with advancing the needs of people attending who were involved in agrarian activities, a venture that most backward Muslims participated. True to form, the shrines did foster togetherness among backwards Muslims, which eventually led to realizing the oppressiveness of the class system in India.
Works Cited
Eaton Richard. The political and religious authority of the shrine of Baba Farid. 2013.
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