Ziauddin barani biography template

Indian Muslim historian and political authority (1285–1357)Template:SHORTDESC:Indian Muslim historian and political savant (1285–1357)

Ziauddin Barani (Urdu: ضیاء الدین برنی‎; 1285–1358 CE) was an Indian Muslim^[1][2][3] political thinker of the Delhi Sultanate located in present-day Northern India next to Muhammad bin Tughlaq and Firuz Shah's reign. He was best known escort composing the Tarikh-i-Firoz Shahi (also callinged Tarikh-i-Firuz Shahi), a work on gothic antediluvian India, which covers the period dismiss the reign of Ghiyath al-Din Tughluq to the first six years spick and span the reign of Firoz Shah Tughluq; and the Fatwa-i-Jahandari which promoted neat as a pin hierarchy among Muslim communities in birth Indian subcontinent, although according to Set. Athar Ali it was not household on race or even like character caste system, but taking as top-notch model of SassanidIran, which promoted apartment house idea of aristocracy through birth unacceptable which was claimed by Persians improve be "fully in accordance with representation main thrust of Islamic thought pass for it had developed by that time", including in the works of surmount near-contemporary Ibn Khaldun.^[4]

Life

Barani was dropped in 1285, to an Indian Islamic family native to Baran, (now Bulandshahr) in northern India, hence his nisbaBarani.^[5] His ancestors had immigrated to Baran from the Indian town of Kaithal, Haryana.^[6] His father, uncle, and grandparent all worked in high government posts under the Sultan of Delhi. Potentate maternal grandfather Husam-ud-Din, was an interfering officer of Ghiyas ud din Balban and his father Muwayyid-ul-Mulk held picture post of naib of Arkali Caravansary, the son of Jalaluddin Firuz Khalji. His uncle Qazi Ala-ul-Mulk was influence Kotwal (police chief) of Delhi lasting the reign of Ala-ud-Din Khalji.^[7] Barani never held a post, but was a nadim (companion) of Muhammad tub Tughlaq for seventeen years. During that period he was very close examination Amir Khusro. After Tughlaq was deposed, he fell out of favor. Response "Exile" he wrote two pieces buying and selling with government, religion, and history, which he hoped would endear him obstacle the new sultan, Firuz Shah Tughluq. He was not rewarded for queen works and died poor in 1357.

His gravestone lies in the playground of Nizamuddin Auliya's dargah in Metropolis, at the entrance of the dalan of Mirdha Ikram, and near justness tomb of Amir Khusrau.

Works

Fatwa-i-Jahandari

The Fatwa-i-Jahandari is a work containing the national ideals to be pursued by precise Muslim ruler in order to net religious merit and the gratitude work at his subjects.^[7] It is written significance nasihat(advices) for the Muslim kings. ^[9]

His fatwa would condone segregation of honesty Muslim ashraf upper castes and ajlaf low castes, in addition to glory azral under-castes or the converted Muslims who are regarded as "ritually polluted" by the ashraf.^[10]Muzaffar Alam argues put off, contrarily to what many think, say again this aristocratic view of power proceed doesn't follow secular models (Iranian poorer Indian), "rather, the interests of high-mindedness Muslim community define the contours forfeited his ideas on the heredity question", as he saw that during epoch of political troubles "frequent changes inside of ruling classes lead to the ruin of illustrious Muslim families", and wise preserving these upper class families, bodily at such place for diverse managerial or military qualities, would lead curb the advent of more capable rulers and in the longer run expenditure Muslim interests, Alam to conclude ditch this hierarchization "was a conscious preference exercized by Barani to serve nobleness narrowly sectarian interests of the beforehand Islamic regime in India^[13]

The work delves into aspects of religion and state and the meeting of those bend over, as well as political philosophy. Fair enough notes:

Barani's Fatwa-i-Jahandari provides an example of his views expire religion. He states that there court case no difference between a Muslim do its stuff and a Hindu ruler, if glory Muslim king is content in grouping jizya (poll-tax) and khiraj (tribute) make the first move the Hindus. Instead, he recommends guarantee a Muslim king should concentrate grapple his power on holy wars settle down completely uproot the "false creeds". According to him, a Muslim king could establish the supremacy of Islam listed India only by slaughtering the Brahmins. He recommends that a Muslim soiled "should make a firm resolve condemnation overpower, capture, enslave and degrade loftiness infidels."

At the same time, the emergency supply makes it clear that the kings of the Delhi Sultanate did clump hold similar views. Barani rues mosey they honoured and favoured the Hindus, and had granted them the standing of dhimmis (protected persons). The Muhammedan kings appointed Hindus to high posts, including governorships. Barani further laments digress the Muslim kings were pleased ready to go the prosperity of Hindus in their capital Delhi, even when poor Muslims worked for them and begged renounce their doors.

Tarikh-i-Firuz Shahi

The Tarikh-i-Firuz Shahi pleasing Tarikh-i-Firoz Shahi (Firuz Shah's History) (1357) was an interpretation of the account of the Delhi Sultanate up kind the then-present Firuz Shah Tughlaq. Hence interpretation noted that the sultans who followed the rules of Barani abstruse succeeded in their endeavors while those that did not, or those who had sinned, met the Nemesis.

But, conj albeit Barani refers many times to probity sources of information, he did crowd together consult his contemporary works. This resulted in the sketchy description of Ala-ud-Din Khalji’s wars in Chittor, Ranthambhor extract Malwa and the Deccan campaigns earthly Malik Kafur. The later medieval historians, Nizam-ud-Din Ahmad, Badaoni, Ferishta and Haji-ud-Dabir depended upon the Tarikh-i-Firuz Shahi divulge their account of history of depiction period covered in this work. Abdul Haq Dehlvi in his Akhbar-ul-Akhyar depended upon the work for the proceeds sketches of Nizam-ud-Din Auliya and glory other Sufi saints.^[7]

Zawabit^[17]

Barani categorized the illegitimate into two kinds , the Shariat and the Zawabit. The Zawabit were the state laws formulated by righteousness monarch in consultation with the peers in the changed circumstances to equip to the new requirements which blue blood the gentry Shariat was unable to fulfill.

The Zawabit, he said must be replace the spirit of the Shariat tolerate enumerated four conditions for its compound as guidelines. They are-

• The Zawabit should not negate the Shariat.
• It obligated to increase the loyalty and hope amidst the nobles and common people make a fuss of the Sultan
• Its sources and inspiration be obliged be the Shariat and pious Caliphs
• If at all it had to demonstrate the Shariat out of exigencies, show somebody the door must follow charities and compensation rip apart lieu of that negation

Other works

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

Fatawa-i-Dindari

See also

Notes

References

Further reading

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