The Assamese Muslims are an integral part of the greater Assamese community. They are distinct in their customs, food habits, temperament, and liberal outlook compared to other Muslim communities. As Sahityarathi Lakshminath Bezbaroa stated, Assamese Muslims constitute half of the Assamese population. Renowned historian Dr. Surya Kumar Bhuyan documented their origins, migration, professions, and social status during the Ahom reign.
Historical Origins
- Early Contact with Islam: The first recorded contact dates back to the 13th century during Bakhtiyar Khilji’s failed expedition through Kamrup. A Mech tribal chieftain converted to Islam, forming the Ali-Mech or Deshi community, settled in lower Assam.
- Ahom Kings and Experts: To address local shortages of skilled workers, the Ahom kings brought in tradesmen and artisans from Bengal and Delhi. Artisans, classified into khels (guilds), played critical roles in administrative and cultural activities.
Khels and Their Roles
- Akhar-katiya: Engraving inscriptions on stone, copper, or brass for land grants, cannons, and utensils.
- Kharghoriya: Manufacturing ammunition for the armory (Hiloidari Khel).
- Senchowa: Training kites for royal entertainment.
- Karsipor Bonkora: Tailors for royal garments.
- Jolom-bota: Producing religious artifacts like choy-jori for worship.
- Guna-katiya: Weaving gold and silver threads for embroidery.
- Bokotar Khel: Blacksmiths making swords.
- Parsi-porhiya: Translators and transcribers of Persian language documents.
- Mudra Sanchat Mora: Minting royal coins.
- Mistry and Rajmistry: Expert carpenters and masons.
- Rohon-kora: Artists and illustrators.
- Hiloi Gorha Ustad: Cannon-makers.
- Negeriya: Drum players in temple ceremonies.
- Dewaliya Paik: Temple-related workers.
- Maria: Descendants of captives from Turbak’s expeditions.
Integration into Assamese Society
Artisans were treated as equals to their Hindu counterparts and were given titles such as Bora, Saikia, and Hazarika. Brahmins and Kayasthas were also employed for land and revenue management. The Ahom kings maintained religious neutrality and inclusivity.
- Shah Nawaz and Religious Services: During Swargadeo Rudra Singha’s reign, Shah Nawaz offered Islamic prayers for the king and his subjects. Rudra Singha even sent gifts to Islamic centers like Powamacca at Hajo.
Cultural Contributions
- Schools for Religious Education: Schools in Guwahati (12) and Rongpur (20) taught Arabic and Persian for reading Islamic scriptures.
- Ajan Peer and Islamic Reform: Ajan Peer arrived in Assam during Swargadeo Siva Singha’s reign (1714–1744) and composed Jikir and Jari, devotional songs blending Islamic and Assamese traditions.
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- Ajan Peer’s descendants, known as Ajan-ghoriya, and his associates like Syed Nuruddin Mohd Saleh significantly influenced Assamese culture.
- Land Grants to Peers: Ahom kings granted tax-free land (peerpal grants) to Islamic saints, fostering harmony and mutual respect.
Relationship with the Mughals
- Assamese Muslims remained loyal to the Ahom kings, even during Mughal expeditions. Chronicler Shihabuddin Talish noted their devotion to Assamese society over Mughal rulers.
- Betrayals and Loyalty: While some individuals betrayed the Ahoms, most Assamese Muslims fought valiantly in the 17 battles against the Mughals from 1615 to 1682. The Mughals retreated permanently after Swargadeo Gadadhar Singha’s decisive victory in 1682.
Assimilation and Legacy
- Prisoners of war, including Rajputs and Bheels, assimilated into Assamese society over centuries.
- Prominent descendants include Syed Sadulla (a political figure) and Syed Abdul Malik (a litterateur), reflecting the rich legacy of integration.
The Assamese Muslims are a deeply integrated part of the Assamese community. Their coexistence showcases a blend of traditions, shared heritage, and cultural harmony, enriching Assam’s socio-political landscape.
