Pasmanda Muslim Mahaz: Voice of the Marginalized Within Indian Islam

In the diverse socio-political fabric of India, caste continues to play a dominant role, not only among Hindus but also within the Muslim community. One organization that has consistently raised its voice against intra-Muslim caste-based inequality is the Pasmanda Muslim Mahaz (PMM). Founded in 1998 by Ali Anwar Ansari, this socio-political forum has become a significant platform advocating for the rights, representation, and dignity of the Pasmanda Muslims—a term used to describe the backward, Dalit, and marginalized sections of the Muslim population in India.

Who Are the Pasmanda Muslims?

The word ‘Pasmanda’ is a Persian term meaning “those left behind.” It is used to collectively describe Dalit (Arzal) and OBC (Ajlaf) Muslims, who are socially and economically disadvantaged. Contrary to the popular perception of Muslims as a monolithic group, the Indian Muslim community is deeply fragmented by caste. The Ashraf Muslims (considered upper-caste), such as Syeds, Sheikhs, Mughals, and Pathans, traditionally enjoy greater social and religious privileges. In contrast, Pasmanda Muslims often face social exclusion, poverty, and lack of access to education and opportunities, despite being the numerical majority within the Muslim population.

Studies and surveys estimate that Pasmanda Muslims constitute around 80–85% of the total Muslim population in India. However, their representation in politics, religious leadership, media, and community organizations remains negligible. This structural inequality gave rise to the need for a collective movement like the Pasmanda Muslim Mahaz.

Formation and Leadership

Ali Anwar Ansari, a journalist and social activist from Bihar, launched the Pasmanda Muslim Mahaz in 1998 to address the internal caste-based discrimination in the Muslim community and to demand fair treatment from both the Muslim elite and the Indian political system. A member of the Ansari (weaver) community, which is classified as OBC, Ali Anwar brought firsthand experience of exclusion and casteism into his activism.

The organization quickly grew in influence, especially in Bihar and Uttar Pradesh, where Pasmanda communities form a substantial portion of the Muslim electorate. PMM’s founding principles are based on social justice, representation, and economic upliftment of marginalized Muslims.

Key Demands and Objectives

The Pasmanda Muslim Mahaz works on several fronts to achieve justice and equality:

  1. Recognition of Caste Discrimination Within Muslims
    PMM challenges the notion that Islam is casteless in practice. While Islamic teachings oppose casteism, Indian Muslim society has been significantly influenced by the subcontinent’s caste structure. The Mahaz calls for an honest acknowledgment of this reality.
  2. Reservation Benefits
    One of the core demands of the PMM is extension of Scheduled Caste (SC) status to Dalit Muslims, who currently fall under the OBC category and are therefore excluded from SC benefits. The 1950 Presidential Order restricts SC benefits to Hindus (later extended to Sikhs and Buddhists), excluding Muslims and Christians. PMM argues that Dalit Muslims face similar forms of untouchability and should be equally eligible for affirmative action.
  3. Political Representation
    Despite constituting a majority of Indian Muslims, Pasmanda Muslims are underrepresented in political parties, both secular and religious. PMM urges political parties to give more tickets and leadership positions to Pasmanda candidates.
  4. Economic and Educational Upliftment
    PMM campaigns for better access to education, skill development, government schemes, and employment opportunities for backward Muslims. It opposes the tokenism of promoting only upper-caste Muslims in welfare schemes.
  5. Decentralization of Religious Leadership
    The Mahaz criticizes the domination of Ashraf clergy in Muslim religious institutions and Waqf boards. It demands inclusivity and space for Pasmanda scholars and community leaders in religious and cultural forums.

Major Contributions and Achievements

  • Caste Discourse in Muslim Politics
    One of the PMM’s most important contributions is bringing the caste question into the mainstream of Indian Muslim discourse. Before the 1990s, most discussions around Muslims revolved around communal riots, security, and identity. PMM shifted the focus to social justice within the community.
  • Influencing Policy and Debate
    The Mahaz’s activism helped draw the attention of commissions like the Sachar Committee (2006) and Ranganath Misra Commission, which highlighted the socio-economic deprivation of Pasmanda Muslims. These reports became important references in policy debates.
  • Mobilizing Backward Muslim Votes
    By uniting various marginalized Muslim castes under one political identity, PMM created pressure on political parties to address their concerns. Regional parties in Bihar and Uttar Pradesh had to rethink their candidate selections and welfare priorities.

Challenges and Criticism

Despite its noble objectives, the Pasmanda Muslim Mahaz has faced several challenges:

  1. Opposition from Ashraf Elites
    Many elite Muslim organizations, such as the All India Muslim Personal Law Board (AIMPLB), have resisted the PMM’s caste-based demands. They argue that Islam does not recognize caste and that such divisions harm Muslim unity.
  2. Limited Reach
    While influential in Bihar and parts of UP, PMM has struggled to gain traction at the national level. It lacks a strong grassroots network in many states.
  3. Fragmentation
    Over time, differences within Pasmanda leadership have led to the creation of multiple organizations representing similar concerns. This fragmentation sometimes dilutes the collective voice of the movement.
  4. Politicization
    Some critics allege that the movement gets used as a vote bank by certain parties without delivering real benefits to the community.

Recent Developments

In recent years, Prime Minister Narendra Modi and the BJP have made visible attempts to engage with Pasmanda Muslims. Modi, in several speeches, has referred to the plight of Pasmanda Muslims and has called for their upliftment. This move is seen by many as an attempt to break the traditional Muslim vote banks of opposition parties.

The PMM and allied organizations have responded cautiously. While some welcome the attention, they also demand substantive policy changes rather than symbolic gestures. The debate around SC status for Dalit Muslims remains unresolved, and the implementation of OBC reservations remains uneven.

Conclusion

The Pasmanda Muslim Mahaz is a powerful example of a marginalized group asserting its identity and demanding justice not just from the state but also from its own community. By highlighting the invisible caste structure within Indian Islam, it has challenged the dominant narrative and opened up critical conversations about inclusion, equity, and true secularism.

While its journey has been marked by both achievements and setbacks, the PMM continues to be a vital platform for those Muslims who have long remained on the fringes of power and recognition. In the broader struggle for social justice in India, the voice of the Pasmanda community—amplified by the Mahaz—is one that can no longer be ignored.

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