Who Are Pasmanda Muslims?

Pasmanda Muslims: The Marginalized Majority of Indian Islam

Introduction

India is home to the world’s second-largest Muslim population, constituting around 14.2% of the country’s total population as per the 2011 Census. However, within this large community, deep-seated social and economic disparities exist. The majority of Indian Muslims—around 80-85%—belong to the Pasmanda category, a term that refers to the historically marginalized and socially disadvantaged sections of the Muslim community. Despite their numerical strength, Pasmanda Muslims have been politically and economically sidelined, both by the Indian state and by the dominant Ashraf (elite) Muslim groups. This article delves into the origins, socio-economic status, and political challenges of Pasmanda Muslims while exploring their struggle for justice and representation.

Who Are Pasmanda Muslims?

The term Pasmanda comes from the Persian word meaning “those left behind”, and it is used to describe the socially backward and economically disadvantaged Muslims of India. Pasmanda Muslims mainly include Ajlaf (backward Muslims) and Arzal (Dalit Muslims), who converted to Islam from lower and middle Hindu castes over centuries. Unlike Ashraf Muslims, who claim foreign ancestry from Arabs, Persians, Afghans, or Turks, Pasmanda Muslims have indigenous Indian roots and historically engaged in caste-based occupations such as weaving, farming, and labor work.

Caste Divisions Among Indian Muslims

Though Islam, as a religion, preaches equality, the Indian Muslim community has historically been divided into a caste-based hierarchy, influenced by the larger Hindu caste system. The three major social categories within Indian Muslims are:

  1. Ashraf (Noble Muslims) – Comprising Syeds, Sheikhs, Mughals, and Pathans, this group claims foreign descent and has historically dominated political, economic, and religious institutions.
  2. Ajlaf (Backward Muslims) – Comprising the working-class Muslims, who were historically artisans, traders, and laborers.
  3. Arzal (Dalit Muslims) – Considered the lowest in the hierarchy, these Muslims belong to ex-untouchable groups and are engaged in sanitation work, manual scavenging, and other stigmatized occupations.

Together, the Ajlaf and Arzal Muslims constitute the Pasmanda population, making up nearly 80-85% of Indian Muslims.

Socio-Economic Challenges Faced by Pasmanda Muslims

1. Economic Disparity

Despite constituting the majority of the Muslim population, Pasmanda Muslims remain at the lowest levels of economic development. The Sachar Committee Report (2006) highlighted the dire socio-economic conditions of Muslims in India, with Pasmanda Muslims being the worst affected. They are overrepresented in low-paying, unorganized sector jobs such as:

  • Weaving (Ansaris)
  • Butchery (Qureshis)
  • Fishing (Khatiks, Dhariyas)
  • Pottery (Kumhars)
  • Scavenging and sanitation work (Halalkhors)

With limited access to education, capital, and job opportunities, Pasmanda Muslims face extreme poverty and economic stagnation.

2. Educational Backwardness

Pasmanda Muslims suffer from low literacy rates and poor access to quality education. While elite Ashraf Muslims have historically controlled educational institutions such as Aligarh Muslim University (AMU) and Jamia Millia Islamia, Pasmanda Muslims have largely been deprived of higher education opportunities. The dropout rates among Pasmanda students are high due to financial constraints, lack of educational infrastructure, and socio-cultural barriers.

3. Political Marginalization

Political representation of Muslims in India has historically been dominated by Ashraf elites, with Pasmanda Muslims rarely holding leadership positions. Political parties, including those claiming to represent Muslims, often ignore Pasmanda concerns.

For instance, the All India Muslim Personal Law Board (AIMPLB), a key body representing Muslim issues, has been heavily dominated by Ashraf leadership. Similarly, most Muslim Members of Parliament (MPs) and state legislators belong to Ashraf backgrounds, leaving Pasmanda Muslims politically voiceless.

4. Religious and Social Discrimination

Despite being part of the Muslim community, Pasmandas face caste-based discrimination even within Islamic religious institutions. Many mosques and madrasas are controlled by Ashraf ulema, and Pasmanda Muslims often find themselves excluded from religious leadership roles. Even in burial practices, separate graveyards exist for different Muslim caste groups in some regions, highlighting intra-community discrimination.

5. Denial of Reservation Benefits

A major issue faced by Pasmanda Muslims is the denial of Scheduled Caste (SC) status to Dalit Muslims (Arzal). While Dalit Hindus, Sikhs, and Buddhists enjoy SC reservations, Dalit Muslims are classified under Other Backward Classes (OBC), depriving them of key affirmative action policies.

Pasmanda Muslim Movements

Recognizing these inequalities, Pasmanda Muslim movements have emerged to demand justice and affirmative action. Some of the notable movements include:

  • Pasmanda Muslim Mahaz (founded by Ali Anwar Ansari)
  • All India Pasmanda Muslim Mahaz
  • Bihar Pasmanda Muslim Mahaz

These movements focus on:

  1. Political Representation – Advocating for increased representation of Pasmanda leaders in politics.
  2. Reservation and Affirmative Action – Demanding SC status for Dalit Muslims and ensuring fair implementation of OBC quotas.
  3. Social Justice and Awareness – Fighting against caste discrimination within the Muslim community and promoting Pasmanda identity.

Why Are Pasmanda Muslims Ignored in Mainstream Muslim Politics?

One reason for the lack of focus on Pasmanda issues is the Ashraf-controlled Muslim leadership, which prioritizes identity-based issues (such as personal law, Babri Masjid, hijab, and UCC) over socio-economic concerns. While these issues are important, they often overshadow the day-to-day struggles of Pasmanda Muslims, such as poverty, education, employment, and caste discrimination.

The Way Forward: Ensuring Justice for Pasmanda Muslims

To uplift Pasmanda Muslims, a multi-pronged approach is needed:

  1. Recognizing Pasmanda Identity – Acknowledging intra-Muslim caste discrimination and advocating for Pasmanda representation in religious, political, and economic spheres.
  2. Inclusive Political Representation – Ensuring Pasmanda Muslims are included in leadership roles within political parties, Muslim organizations, and government bodies.
  3. Affirmative Action and Reservation Policies – Extending SC status to Dalit Muslims and ensuring proper implementation of OBC reservations.
  4. Educational and Economic Reforms – Creating targeted scholarship programs, vocational training, and financial assistance schemes for Pasmanda youth.
  5. Reforming Waqf and Religious Institutions – Ensuring fair distribution of Waqf resources for the benefit of all Muslims, especially Pasmandas.

Conclusion

Pasmanda Muslims form the overwhelming majority (80-85%) of Indian Muslims, yet they remain economically disadvantaged, politically marginalized, and socially discriminated against. While mainstream Muslim politics has historically been dominated by Ashraf elites, Pasmanda movements are increasingly demanding their rightful place in Indian society. Addressing their concerns through policy reforms, affirmative action, and social justice movements is essential for achieving true equality within the Muslim community and broader Indian society.

As the political discourse on Muslim identity evolves in India, the focus should shift from an Ashraf-centric narrative to an inclusive approach that acknowledges and uplifts the Pasmanda Muslim majority. Only then can the promise of social justice and equitable development be realized for all Indian Muslims.

Comments are closed.