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Author of Islam Women &
Violence in Kashmir
Socio-Cultural and Economic
Changes Among Muslim Rajputs
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44 RESEARCH
Sociology

Socio-Cultural and Economic Changes among Muslim Rajputs:

A Case Study of Rajouri District in J&K

DR. M. MAZAMMIL HUSSAIN MALIK

T
he present Paper deals with bounded on the north side by District Muryan period, the town of Rajouri was
socio-cultural and Economic Poonch, on the south by Jammu, on the a great trading centre. Hiuen Tsang who
changes among Muslim Rajputs of east by Udhampur and on the west, by traveled through this area in 7th
Rajouri District. The efforts have been Pakistan occupied Jammu and Kashmir century A.D., mentioned about the hill
made to explore the historical (Mirpur area). Rajtarangni, the anicient State of Rajapuri, the land of the kings.
background of the Rajouri as well as chronicle of Kashmir which was written Still earlier in the Budhist period it
Muslim Rajputs, their socio-cultural and during the period of Sultan Zain ul Abdin formed a part of Gandhar territory
economic conditions and changing mentioned its old name as Rajapuri, (Afghanistant, Ghandhar and Tashkent)
pattern. The Paper accommodates the from which the present name has been and latter it was included in the domain
concept of Rajputs, historical derived. Albruni visited Rajouri with called Darabhisanga which comprised
background of Muslim Rajputs, their Sultan Masaud in 1036, AD., he has also the hilly stretch from Poonch to Kashmir
conversion to Islam, caste stratification stated in his book “India” the name of during that period Laharkote (presently
and socio cultural and economic Rajouri as Rajavari. Loran Mandi) in Poonch and Rajouri had
changes. Primary social institutions like The socio- cultural and economic emerged as two independent and
Family, marriage, education, polity and history of Rajouri goes back to the Vedic powerful states of the area. In 11th
economy have been used as parameters period. In Maha Bharata there was a century A.D. Rajouri was ruled by
to limit the broader concept of socio- kingdom which was known by the name chiefs of the Paula Dynasty under the
cultural and economic setup. The of Panchal Desa. The king of that State suzerainty of Kashmir in 1097A.D.
process of change has been examined in was Panchal Naresh whose daughter Rajouri emerged as principality in
the traditions, customs and rituals Daraupadi was married to Pandavas. about 1003 A.D., the first ruler of the
related to family and marriage, Most of the historians identify Panchal Paul dynasty was Raja Prithivi Paul, and
educational standard and Desa as the region in the mountains of last was Raja Amna Paul (1194 AD).,
opportunities, political activities and Panchal Range which cradled the whole later on the Paula dynasty was
economic status of the Muslim Rajputs districts of Rajouri and Poonch. F.F. Concluded by Raja Noor ud Din, he
before and after 1989. Pargitor has stated that second branch migrated from Punjab and Killed Raja
Rajouri and Poonch are the twin of immigrants crossed Himalayas in the Amna Paul, he was the first Muslim
hilly districts of the Jammu and Kashmir north- west and settled in Rajouri and Jarral Rajput Raja who laid the
state having rich Historical background Poonch areas. Rajouri, Bhimber, and foundation of Jaral Muslim Rule in
of their own and previously considered Naushera, were included with in the Rajouri in (1194 AD), Kingdom Remained
as the land of 'Rajas'. The district territory of Abhisar which was earlier in the hands of his clan for seven
headquarter of Rajouri is located in the one of the hill State of Punjab Kingdom. centuries. Rehiemullah Khan with his
South – West of Jammu and Kashmir The early fragmentary record indicated son Raja FaqirUllah Khan were the last
State situated at the distance of that in the 4th century B.C., there was a Muslim Jaral Rajput rulers of Rajouri,
153.km, from Jammu. It lies between federal type of political set up in the when Maha Raja Gulab Singh Captured
700 to 74o-4, East longitude and 32o-58 north west of India, which included Rajouri on 21 of October 1846. Rajouri
to 330-35, North latitude and was Abhisar with Rajouri its capital. At the was merged in to a tehsil of Bhimber
separated from the erstwhile backward time of Alexander's invasion, Rajouri District. Rajouri bifurcated from
District Poonch. The District Rajouri is was at the height of its glory. During Bhimber District and affiliated with

www.epilogue.in Vol. 3, Issue 11 Epilogue, November 2009

45
Reasi District in 1904 A.D., after
independence, Rajouri Became part of
the newly constituted Poonch-Rajouri
District. On 1st. January 1968, Rajouri
was declared as new district in the map
of Jammu and Kashmir State.
Social Structure of Muslim Rajputs:
Presently Rajouri town is the
administrative headquarter of the
District It lies at both the banks of the
river and is a meeting place of different
roots leading to Kashmir, Poonch,
Lahore, and Jammu etc., it is at the
elevation of 3094 ft. from the sea level.
According to Census 2001, 6 Tehsils 7
Blocks and 77 Panchayats covering 381
villages constitute Rajouri District.
Nearly 45% of the geographical area of
the District is covered with forest.
Administratively whole District of
Rajouri has been divided into seven
tehsils, these are Rajouri, Kalakote,
Naushera, Sunderbani, and
Thannamandi, and in addition to that
Dharal Malkan is the 7th tehsil declared
in 2007.All the tehsils of the district
have their own socio cultural and
economic importance.
The whole District is populated
with different religious and caste
communities with deeply rooted
customs and traditional system. The
whole population of the area is
comprised of Hindus, Muslims, Sikhs and
Christians. The total population of the
district Rajouri is 4, 83000 out of which
Hindus constitute 39%, Muslims
constitute 58%, Sikh and others
constitute 03% of the total Population.
Total Muslim population of the District
Rajouri is 2, 80,140 and Muslim Rajputs
estimated population is about 1, 45,672
which constitute 51.99% of the total
Muslim population. Muslims of Rajouri
District have been classified into four
categories, such as Rajputs, Gujjars,
Kashmiries and 'others' The Gujars and
Kashmiries are the linguistic divisions of
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the area, where as, the whole Muslim
population of the district is stratified
into various caste groups.
RAJPUTS: The term Rajput is
derived from Sanskrit word “Rajputra”
found in the Vedas, the Ramayana, and
Mahabharata. It has been used by the
warriors and the Rulers, with passage of
time there were many kshatriyas. The
primogeniture allowed only the oldest
male offspring of a king to succeed him,
the rest were known as Rajputras.The
word Rajput is claimed to be a changed
term of Rajputra. Gradually it became a
caste. Rajputs regard themselves as
being descended from the vedic warrior
class known as the Kshatriyas. To
differentiate them from ordinary
Kshatriyas the word Rajput was used,
which literally means "son of a King."
Rajputs are divided in to 36 major clan
belong to one of the three great
patrilineages, which are:
The Suryavanshi lineage claiming
descent from Surya, the Hindu Sun god,
in English it is called Solar Dynasty, it is
one of the oldest dynasty of the
kshatriyas.
The chandravanshi lineage,
claiming descent from “Som” which
literally means "Moon." In English called
This Lunar Dynasty, it is also old but
younger than the Sun Dynasty. Som was
the first king of this dynasty.
The Agnivanshi .lineage, this
lineage claming descent from Agni, the
Hindu God of fire. Only four Rajput
clans are expected to be belonged to
this lineage, they are Chauhans,
Parmara, Solanki and Partiharas. Some
scholars also include Nagvanshi and
Rishivanshi a separate lineage.
Literally, Muslim Rajputs are the
Rajputs that converted to Islam The
Raj-Puts (Sons of King) were ruling royal
warrior clans of South Asia from ancient
times has a long and well documented
history of warrior kings and a strong
Vol. 3, Issue 11
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Sociology
martial reputation. They are in
Pakistan and northern India, In Pakistan
Muslim Rajputs generally took part in
government services and in politics,
Prime Ministers, Chief Ministers,
Governors of Provincial states,
Ministers, such as Quaid e Azam
Muhammad Ali Jinnah the father of
Pakistan his ancestors belongd to Bhatia
clan of Rajput from Paneli village in
Kathiawar, Gujrat. Many Pakistani
politicians belong to Rajput clans who
served as Prime Minister of Pakistan.
First elected Prime Minister of Pakistan
Zulfikar Ali Bhutto was Bhutta Rajput of
Larkana, Sindh Momammad Khan
Junejo the 11th Prime Minister of
Pakistan was Junejo Rajput of Sindh. In
politics of Pak occupied Kashmir, Muslim
Rajputs played a significant roles the
leading politician in POK, Sardar
Sikandar Hayat Khan belong to Muslim
Rajput clan. Muslim Rajputs have been
recognized in history as the warrior
aristocracy, and were designated by the
British Empire as a Martial Race and
recruited into the Imperial Army.
Muslim Rajputs have been engaged in
the Pakistani military in large numbers,
reaching ranks of Generals and the
highest grade, as 7th Chief of Army Staff
General TikkaKhan and the 10th Chief of
Army Satff General Asif Niwaz Khan
Janjua.
Conversion of Muslim Rajputs:
Various Rajput clans had converted to
Islam during the early 12th century and
since conversion have remained loyal to
their faith. They were converted to
Islam by the Muslim Sufi missionaries of
the famed Chistiya, Qadriya orders and
many others reasons. Some conversions
also took place for political reasons.
The Delhi Sultanate and later Mughal
Dynasty encouraged the martial clans to
convert to Islam. Conversions to Islam
continued into the 19th century even
during the period of the British Raj.
Epilogue, November 2009
46
Pt. Jawaharlal Nehru mentioned,
“The fact of subsequent conversion to
other faiths, did not deprive them of
this heritage; just as the Greeks, after
their conversion to Christianity, did not
lose pride in the mighty achievements
of their ancestors, of the Italians in the
great days of the Roman Republic and
early empire...Christians, Jews,
Parsees, Moslems. Indian converts to
these religions never ceased to be
Indian on account of a change of their
faith.” ('Discovery of India' oxford uni-
press, 1985).
He also mentioned his personal
experience about the Muslim Rajputs
as, "I grew to know; the Rajput peasant
and petty landholder, still proud of his
race and ancestry, even though he might
have changed his faith and adopted
Islam. More importantly he bears
testament to the fact that despite his
change of faith, a Rajput is still a
Rajput.”
Pt. Jawaharlal Nehru has also
referenced the impact of mass appeal
of the Islam in the process of
conversion, as, "The impact of the
invaders of the north-west and Islam on
India had been considerable. It pointed
out and shown up the abuses that had
crept up into Hindu society-the
petrifaction of caste, untouchability,
exclusiveness carried to fantastic
lengths. The idea of brotherhood of
Islam and of the theoretical equality of
its adherents made a powerful appeal,
especially those of the Hindu fold who
were denied any resemblance of equal
treatment.”
He also indicated the conversion of
Hindu upper castes to Islam, "Some
individuals belonging to the higher
castes also adopted the new faith,
either because of a real change of
belief, or, more often, for political
economic reasons though all their social
structure was based on the group
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(caste/social class), in matters of
religion they were highly
individualistic. It is worth noting as a
rule, conversions to Islam were group
conversions. Among the upper castes
individuals may change their religion
almost an entire village would
convert...group life as well as their
functions continued as before with only
minor variations with regards worship
etc.”
Sir Denzil Ibbetson repre.(2002)
has referenced the prominent positions
of the Muslim Rajputs and indicated
their courage and valiant martial
tradition, and similarity with the Hindu
counterparts in some regions.
J.M. Wikeley in 'Punjabi Muslman'
(1991) has stated, “The general
conversion of the Muhammadan Rajputs
from Hinduism is supposed to have
taken place towards the end of the 13th
or early 14th century AD. The
Muhammadan conquests undoubtedly
accelerated this change of religion, but
the preaching of several renowned
Muhammadan saints, especially Bawa
Farid of Pakpattan, whose eloquence
drew large numbers to hear him, helped
considerably to this end”
The majority of Rajputs in Rajouri
District is Muslim Rajputs their origin is
claimed from Rajisthan, Gujrat,
Punjab, Haryana and H.P. Though the
Muslim faith is against belief of a person
being born from Sun, Moon, and fire,
but even Muslim Rajputs feel proud of
being belonging to Rajput Clan. They
often reference the bravery of their
ancestors in the battle fields of the past
and they extend equal status to the
parallel clan that is Hindu Rajputs. At
the time of any conflict with non Rajput
communities, the Hindu and Muslim
Rajputs communities emotionally unite
to protect their prestige. Still they like
to serve in armed forces. While
observing the attitude of the Rajputs of
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Sociology
Rajouri district that is martial in spirit
with a fierce pride of lineage and
tradition it is not out of place to
mention here quotation of Encyclopedia
Britannica, (1911edition), “The
tradition of common ancestry permits a
poor Rajput yeoman consider himself as
well born as any powerful landholder of
his clan, and superior to any high official
of the professional classes. No race in
India can boast of finer feats of arms or
brighter deeds of chivalry, and they
form one of the main recruiting fields
for the Indian army of the day. They
consider any occupation other than that
of arms or government derogatory to
their dignity, and consequently during
the long period of peace which has
followed the establishment of the
British rule in India, they have been
content to stay idle at home instead of
taking up any of the other professions in
which they might have come to the
front”. Rajputs of Rajouri District have
been divided into two religious
communities, i.e., Hindu Rajputs and
Muslim Rajputs. Both the Rajput
communities have common caste titles
and common origin.
Caste Stratification Among Muslim
Rajputs:
Historically Muslim Rajputs of
Rajouri District have been classified into
two major groups represented by two
linguistic division i.e, Pahari and Gojri, on
account of regional variation the clan
speaking Gojri language is not considered
Rajputs in the area. The Muslim Rajputs
have been stratified into various sub
castes such as, Jarral, Malik, Chauhan,
Janjua, Chib, Domal, Gakhar, Feerozal,
Khokhar, Manhas, Bhatti, Thakkar,
Kamlak, Salahria, Manial, and Thakyal
etc. As such there are more than 36 sub-
castes of Muslim Rajputs exist in Rajouri
District. Still the caste hierarchy has been
maintained by the Muslim Rajput clan on
the pattern of Hindu Rajputs.
Epilogue, November 2009
47
Jarral Rajputs: Historically were
the Rajas of Rajouri. The majority of
Muslim Jarral Rajputs settled in Rajouri,
while on the other hand who have not
embraced Islam scatteredly settled in
Hoshiarpur, Shiwaliks, Kallanoor
(Punjab). It is also claimed that Bandala
clan of chamba (H.P) also traces its
origin from Jarral Rajputs. They are
Chandervanshi Panduas Clan. After Paul
dynasty Rajouri was ruled by Jarals who
happened to be the descendents of Raja
“Jir-Rao”. The first Jarral Rajput who
embraced Islam was Raja Sab Sinah,
from the fifth generation of Raja Jir
Rao. He embraced Islam along with
some relatives and his own son Neel
Sinah, in 1174. A.D., during the period
of Sultan Shahab- udin Ghori. Later on
the name of Neel Sinah was converted
as Nooruddin. Nooruddin ruled Rajouri
and Kingdom Remained in the hands of
his clan for seven centuries. Jarral
Rajputs settled in Town of Rajouri
(Ander Kote), Badhoon, sunderbani
Tehsil, Behrote, Dand Kote, Dahral and
Various other Villages of District
Rajouri. They extend Matrimonial
Relation with parallel Rajput clan
Maliks.
Malik Rajputs: Malik Rajputs were
the Hindus came from Punjab and
Haryana. Akbar gave a title of Malik to a
clan of Rajputs; they were given
preference in Akbar's Army and deputed
on the crossing points of Kashmir vally
on the high reaches of Pir panchal. Later
on, they embraced Islam. This clan is
located in the higher parts of Rajouri
District lying at the foot of Pirpanchal
Range. The place is known by the name
of the Rajput clan as Darhal Malkan.
They have also settled in the other
Districts of the State like Doda, Poonch,
Vally of Kashmir and some villages of
district Rajouri.
Chauhan Rajputs: After the defeat
of Prithvi Raj chauhan by Mohammad
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Ghori in 1193 A.D., and consequent
downfall of chauchan Kindom at Delhi,
the clan was probably split up in to small
groups, who, when arrived in other
States could not be treated at par with
the ruling races. In Kangra the Chauhan
Rajputs claim to be first grade Rajputs
and have matrimonial relation with
Katoch (Bigley, A.H and Cunningham
1972). Most of the Chauhans live in
Jammu and Kashmir and some of them
have embraced Islam. They are
recognized as sub caste of Gujjars.
Their conversion is considered to be the
period of the down fall of Prothivi Raj
Chauhan during the dominancy of
Mohammad Ghori in 1193 A.D., they are
settled in adjoining area of Pir Panchal,
Dodason Bala, Mangota, Fethepur,
Behrote, Dharal and Nadian etc. Their
means of substances is cattle rearing.
Some are leading semi nomadic life they
never extend matrimonial relation with
other Rajputs except Salaria, Kataria,
Soods, Sango etc which are the sub
castes of Muslim Gujjars.
Janjua Rajputs: Rajput clan claim
descent from Raja Mal, a Rathore
Rajputs who migrated from Kanoj early
in the 10th century during the period of
Sultan Mohamood and embraced Islam.
Janjua Rajputs are settled in Rajouri
and Poonch district have common
historical background. They extend
matrimonial relation with Khokhar
Rajputs.
Chib Rajputs: Origin of Chib
Rajputs can be traced from Raja Dharm
chand alias Shadab Khan of Bhimber.
The Name of Chib Rajputs as a clan
started after the name of Raja Chib
Chand 7th descendent of Raja Dharm
Chand. They are mostly settled in
Daghwar, havalie, Dehrakote, Rajdhani,
Shahdra Shrief, and some other villages
of District Rajouri. The accurate period
of their conversion is not available but it
is expected that like other Muslim
Vol. 3, Issue 11
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Sociology
Rajputs their conversation is believed
to be taken place during the Muslim
Rule in India. They maintain familial and
matrimonial relation with other Muslim
Rajputs.
Domal Rajputs: Domal Rajputs are
originally a branch Janjua Rajputs.
Since the time immemorial they were
Hindu Rajputs. Among Muslim Rajputs
Dharm Chand and Purabh chand were
two brothers hailing from the 7th
generation of Raja Chib Chand of
Bhimber Pakistan. Dharm chand the
elder brother of Purabh chand first
embraced Islam at Delhi and could not
return to Bhimber because of familial
conflicts. It is also believed that he was
killed on the way while retuning to
Bhimber. When the members of the
community came to know that Dharm
chand embraced Islam at Delhi, they
made Purabh Chand the king of the
Bhimber. Later on Purabh chand also
converted to Islam after becoming the
King of Bhimber and changed the name
from Purabh chand to Dom Khan,
(second son of his father) thus Domal
Rajputs claimed their descendency
from Raja Dom Khan, after some time
he migrated from Bhimber and settled
in Rajouri Village Rajdhani. Raja Dom
Khan was buried at Narrouni a small
village Near Rajdhani. Domal Rajputs
still celebrate his death anniversary
every year by offering Fateha at his
grave. Domal Rajputs reside in various
villages of Manjakote block of Tehsil
Rajouri and constituting about 35% of
total Muslim Population of Tehsil
Rajouri.
Gakkhar Rajputs: the clan is
considered to be the off springs of
Sultan Gohar of Asphan Iran, (Tarikh
Aqwam e Poonch 1941), Seven
generation of Sultan Ruled Tibet and
Kashmir, the last ruler of the clan was
Rustam Gakkhar. But Sir Lepel Griefen
Epilogue, November 2009
48
disagreed the claim of the clan and
stated that two sons of Sultan Sikandar,
were Sultan Ali Shah and Shahzada Shai
Khan. They were also known by the
names of 'Sultan Zainulabedin' and 'Budd
shah' they used to quarrel among
themselves Shai Khan took support of
Hindu Rajput Raja Jasrat Gakkhar, and
became the king of Kashmir. Jasrat
Gakkhar along with his tribe entered the
Kashmir first. Thus Gakkhar Rajputs of
Rajouri are the progenies Jasrat
Gakkhar. They remained Hindus up to
1008 A. D. and embraced Islam during
the period of Shabuddin Ghori '(Tabqat e
Akbari vol.3, 1920) after the downfall of
Mughal rule in Punjab the Gakkhar
moved from Punjab towards different
parts of Jammu and Kashmir State. They
have matrimonial relations with other
Muslim Rajputs. They settled in Shahdra
Shrief, Rajdhani, Saj, Behrote Nagrota,
Dahral, Budhal and various other
villages of Rajouri District.
Feerozal Rajputs: the Rajput clan
is also considered a branch of Gukhar
Rajputs. Feerozal Rajputs of Rajouri
District are the generation of Gukhar
Firoze Khan. This Rajput clan embraced
Islam during the period of Sultan
Shabuddin Ghori. They settled in
various villages of Poonch and Rajouri
such as, Kallar morah, Kullutta,
Pemrote, Darian Narr Feerozalan etc,
Chandyal, Behrote, Lah and Saj. They
have established matrimonial Ralation
with other Muslim Rajputs.
Khokhar Rajputs: There are two
branches of Khokhars one is known as
Kutub Shai Khokhar and Rajput Khokhar.
Kutab Shah married the daughter of
Hindu Rajput Raja. The off springs from
them are even today known as Kutab
Shai Khokhar. Rajputs Khokhar were the
domiciles of India and were originally
the followers of Hinduism, later on they
embraced Islam and with the passage of
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time most of them settled near
Jehlam, Pindadan Khan, Ahmed Abad
and Pothar. In Rajouri District Khokhars
are residing in various villages. Marriage
among Kutab shai Khokhar and Rajput
Khokhar is permissible. They constitute
about 4% of Muslim Rajput population.
Manhas Rajputs: Manhas Rajputs
claim their descent from lord Rama of
Ayodhya. It is also said that Jamwals are
also descendants of Manhas Rajputs.
Muslim Manhas Rajputs of Rajouri and
Poonch are the descendants of Raja
Joug Rao, who was from the 58th
generation of Raja Jamboo lochan. Raja
joug Rao had two sons, Millan Hans and
Surej Hans Maharaja Hari Singh was
from 35th generation of Surej Hans.
Manhas clan belonged to the generation
of Millan Hans being descendant of
Millan Hans they were known by the
title of Manhas. Manhas Rajputs of
Rajouri and Poonch are Muslims but
those who live in Jammu are Hindu
Rajputs. They performed certain rituals
similar to that of Hindu Rajputs at the
time of Marriage and other occasions.
They have matrimonial relation with
other Muslims except Gujjars.
Bhatti Rajputs: The Rajput clan
traces its origin from lord Krishna
(Tariekh aqwam -e- Poonch 1941) Bhatti
/ Bhatti is a Rajput caste and is one of
the largest tribes among Rajputs in
India. It is also a prominent Gujjars and
Jat gotra. They are found in North India
and Pakistan. Rawal Jaisal Singh was a
descendant of the Bhati Rajput clan. He
founded the city of Jaisalmer in 1156
AD., he built a fort on a hill called
Trikuta. Bhati Jats were horse riders and
warriors. Their reign spread to the
Punjab and beyond, to Afghanistan.
Most of the Bhatti Rajputs are Muslim
along with significant Sikh, Hindu and
Christian populations. The Muslim and
Christian population of Punjabi Bhatti is
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Sociology
predominantly in Pakistan. Bhatti
Rajputs of Rajouri district are Muslims
and claim their origin in Punjab and
Rajasthan. A section of Muslim Bhatti
Rajputs is associated with Ahmedi
School of thought. Other Muslim Rajputs
restrict matrimonial relation to Ahmedi
and Gujjar Bhatties.
Thakkar Rajputs: The clan
connects their origin with Hindu
Thakers, which is considered to be a
superior Hindu Rajput caste in Jammu.
Thakkar Rajputs claim that before their
conversion to Islam they were Hindu
Thakers. In Rajouri District they came
from Samba District, due to which both
the Hindu and Muslim Thakers use the
title of Sambyal Thakers and Sambyal
Thakers respectively. Majority of this
caste are settled in Rajdhani,
Thannamandi and Saj villages of Rajouri
District.
Kamlak Rajput: Majority of the
Kamlak Rajputs settled in Azamatabad a
village situated in north of
Thannamandi Tehsil. The clan claim
that they are the descendants of Raja
Azamat Khan Kamlak, who migrate from
Budhal to this village, presently some
Hindu and Muslim Kamlak Rajputs are
residing in different villages of Tehsil
Budhal. Both the communities claim
common origin and have some common
customs and rituals.
Socio-cultural And Economic
Changes: The socio-cultural and
economic condition of Muslim Rajputs
has been studied with the reference of
familial, matrimonial educational,
political and economic aspects of
Muslim Rajputs to make the study
limited
Family and Changing Pattern: The
family is a complex and dynamic
institution in India and for many
decades, several studies were carried
out to understand this complexity.
Epilogue, November 2009
49
Family performs same functions every
where. In the past joint family was a
common pattern among Muslim Rajputs
of Rajouri District. It consisted of
father, mother and two or more married
sons, their wives and children. They ate
together at a common hearth and
shared a single house, owned land in
common and worked together in the
fields. The young married sons
continued to live with their parents and
reared their children in common
courtyards. The old women enjoyed the
commanding charge of giving daily
ration of food to daughters in law in
extended family. The father runs the
farms and remained active
authoritative figure until they are very
old. Among Muslim Rajputs generally
after the death of the father the joint
property was divided among his sons,
but in some family's property was not
divided, rather the eldest sons of the
family took charge of the head of the
family and all the younger extended full
support, cooperation and respect to
him. But with passage of time a major
changes have taken place in the familial
aspects of the Muslim Rajputs of Rajouri
District. The first break in the joint
family system usually comes when a
man and his wife decide to have a
separate hearth this step may be taken
with overt good nature and willingness
on both the sides and may be
rationalized on the basis of
convenience, some time it results from
tensions and quarrels among the
women of the family.
Viewing the change in the family
pattern, after 1989, the Data indicated
that Majority of the respondents 63%
observe nuclear family system and
perceive that joint family system
cannot justify the needs of all the
members according to their income and
some partial attitude of the parents
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creates long time strife among the
brothers and sisters in the family.
Considering the size of the family
among (645) respondents 81% of the
respondents are of the view that in the
past family was comprised of 6 to 15
members, where as at present the size
of the family is comprised of 3 to five
members, because the community
understudy was unaware of the
importance of family planning and
never adopted contraceptive measure
to control the birth rate of the
community, but at present the people
are aware of the problems caused by
large size of the family. While
comparing past with the present
significant change has been observed in
the structure of the family of Muslim
Rajputs of Rajouri District.
In reference to the status of
Women among Muslim Rajputs, majority
of the respondents 89% have elicited
that in the past the women of the
community were ignored in various
spheres of life and birth of female child
is considered as bad omen and did not
enjoy liberty in the general familial and
matrimonial affairs, 98% of the
respondents have expressed that
parental property moveable and
immoveable was inherited only to the
male members of the family and
females were ignored in property
matters, Where as at present they are
dealt with the same way, enjoy the
same status with some social
restrictions. Thus no change has taken
place in the past and present attitude of
community understudy related to the
female members, as the civil laws and
religious citation remain ineffective to
change the attitude of the community.
Marriage and Changing Pattern:
Marriage among Muslim Rajputs is
socially considered important, which is
performed with certain social customs
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and rituals, the major objectives of the
marriage is to perpetuate the lineage.
The proposal of the marriage was
initiated by the 'Barbers' who also
performed allied rituals like calling the
participants with the consent of the
heads of the family of Brides or
Bridegrooms. Hindu Rajput code
dictates that Rajputs can only marry
amongst other Rajputs. However,
tradition of marriages into only one
group or clan because of caste
restrictions is not permitted in Islam
theoretically, though this should lead to
a great change in the traditional Rajput
marital policy after conversion. But it is
not so, as in the case of Muslim Rajputs
of Rajouri District. The custom of
Rajput endogamy is still persists among
Muslim Rajputs. They took wives from
other dominant Aristocratic Muslim
clans except Sayyed. This was observed
that some Rajput clans of Punjab
intermarried into other clans of foreign
descent. However, Muslim Rajputs of
Rajouri District still follow endogamous
pattern of Marriage, rarely they get
wives from other castes but don't give
daughters to them. In the past only
'NIKAHA' ceremony differentiates the
marriage of Muslim Rajputs from Hindu
Rajputs' Other customs and ritual were
performed commonly by both the
communities, such as 'Sehara Bandhi',
'Drum beating', keeping swords on the
shoulder of Rajput Bridegroom by
himself at the time of 'Baraat', wearing
special dress of same colour by all the
'Baraties', taking services of Molvi and
Pandits and some other customary
mischief were made at the occasion of
marriage. Traditionally among the
Muslim Rajputs dates of marriage had to
be communicated to the relatives and
friends eight days before the actual
date of marriage, otherwise the
invitation was not acceptable to them.
Epilogue, November 2009
50
After 1989 some changes have taken
place in the matrimonial systems and
allied rituals among Muslim Rajputs of
Rajouri District due to rapid increase in
urbanization in the District and
advocacy of 'Jammat Tableegh', in rural
areas.
In matrimonial context majority of
the respondents 86% elicited that
presently the services of the barbers are
not considered important and now
marriage proposal are initiated by
friends and relatives.
in the process of mate selection
87% of the respondents have stated that
in the past educational accomplishment
of the boys and girls was not the criteria
in the settlement of marriages among
Muslim Rajputs of Rajouri, but now the
educational accomplishment is taken in
to account at the time of mate
selection, the respondents 91% are of
the view that they observe caste
endogamous pattern of marriage and
they are against the encouragement of
Rajput exogamy.
In the pattern of marriage, the
performance of rituals and other
customs like, divorce and dowry system
majority of the respondents 88 % hold
the view that on account of the
preaching of Jammat Tableegh and
impact of the militancy in the area the
performance of un Islamic rituals like
Sehra Bandi, Drum beating and allied
rituals have been restricted, 82% of the
respondents prefer monogamy as in the
past having more than one wife was a
common practice, 91% of the
respondents have stated that the rate of
divorce were less in the past but
increasing presently, due to the
increasing number of working women,
selection of mate at infancy stage and
early marriages due to the threat of
terrorism and rapid increase in
urbanization in the District. 84% of the
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respondents are of the view that in the
past there was no dowry system but now
the dowry system among the Rajputs is
a common practice.
Thus the significant change has
taken place in the institutions of family
and some aspects of marriage that has
been observed by the comparison of
past and present familial and
matrimonial patterns.
Educational Standard and
Change: Educational status of Muslim
Rajputs of Rajouri District was
relatively low since the past. They were
not encouraged to send their children to
the school by the educated people of
the community. The Literacy rate
among the Muslim Rajputs is less than
the other castes (Gujjars and
Kashmiries) of the District. Majority of
the Rajput students could not complete
even their school education up to the
10th level, so dropped out from the
school due to the financial constraints
of the parents and uncertainty of future
career. The data (M.Phil Dissertation
1994) indicates that, 15% to 20% of the
children's population of the Rajputs
went to school. Among total drop-out
children, Rajputs drop-out children
constituted 73% of the total drop-out
children of the district from first to
primary level. Among total Rajputs
drop-out children of the same level,
female drop-out children constituted
76%. The major causes behind the
victimization, was the geographical
location, extreme poverty, traditional
beliefs, orthodoxy and mass illiteracy.
They were unable to send their wards
particularly the girls' children at the
distance places to get education and
they prefer the children to graze the
cattle in the field or (male children) to
work as labourer and earn money to
fulfill the basic needs of the family.
More over, there was lack of educational
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facilities, only one degree college 13
higher secondary Schools and few
middle and primary schools were in the
District.
Change has taken place after 1997-
98 in educational sphere of the
community. The educational facilities
have been increased in the area by the
State government with result that at
present the literacy rate in the district
is 57.65, total educational institutions
in the District are 1250, including 04
Degree colleges( Education department
and Digest statistics 2005- 07). A rapid
change has taken place in attitude of
the people towards education by the
dint of mass migration of the people to
the town of Rajouri in 1997- 98 due to
the impact of militancy in the area.
Majority of the Muslim Rajputs took
refuge from the hilly and rural areas and
settled in the City of Rajouri and
Jammu, those who were financially
well-off availed the educational
facilities of the urban area and poor
Rajputs get exposure of the city life and
started working as manual labuorer,
admitted their children in the city
schools.
Viewing change in the educational
standard of Muslim Rajputs, the data
has indicated that 83% 0f the
respondents are of the view that in the
past members of the community were
socially and economically backward due
to illiteracy and lack of educational
facilities but at present the community
members are aware of the values of
education due to which they are
encouraging their wards to seek more
and more education. Majority of the
Respondents 96% hold the view that in
the past the Muslim Rajputs and their
counter parts Gujjars were leading
similar way of life but presently Rajputs
are lagging behind in all the
developmental aspects in general and
Epilogue, November 2009
51
educational sphere in particular due to
the provision of Scheduled Tribe
reservation to Gujjars and depriving
The Rajputs under the banners of
'Paharies' as their children are un able to
compete them and feel insecure future
career. 82% of the respondents hold the
view that in the past Rajputs were not
giving preference to the women
education and still the problem persists
as only few community members are
encouraging the girls to go to the
schools and collages to seek education,
58% of the respondents are of the view
that In the past community members
force their children to work in the field
or to do manual labourer to fulfill the
basic amenity of the family instead of
sending school and still the practice is
common in hilly and remote areas, they
are not aware of the legal restriction on
the child labour.
Thus little improvement has been
made by the government of J&k by
providing local reservation to the
Resident of Backward Areas and
expansion of educational facilities at
broader level due to which change has
taken place in educational standard of
the community in urban area of the
District. But Majority of the Rajputs in
remote area is not aware of the
government facilities that have been
granted for them. Thus the change has
taken place in the attitude of present
generation more over they have the
sense of competition.
Economic Status and Change: The
Economic condition of Muslim Rajputs
of District Rajouri was relatively better
before 1947; the community members
were serving in army or holding
agricultural assets. It declined with the
impact of war of 1947, Majority of the
Rajputs were the land lords and having
sufficient land for cultivations, in the
past other communities were working in
their fields as agricultural tenants some
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were bonded laborer from generations.
The Indo Pak war of 1965 and 1971 and
land ceiling process in J&K have also
badly impacted the major agriculture
economy of the community, since the
community was economically self
sufficient before 1990, due to political
turmoil in the state the economy of the
community got major setback, the
people were forcibly pushed from the
villages and their crops were destroyed
during peak season by the army in
conducting search operation for the
militants. The people took refuge in the
town in miserable condition. the major
occupation of the District's population is
agriculture and allied activities (Census
2001), due to the Geographical
disadvantage, mass poverty and
illiteracy the Rajputs are economically
backward, now the small farmers of the
community have little pieces of land
holdings, kacha houses, most of the
agricultural area is located on the hill
slopes where irrigation and tractor
facilities can not be availed. On the
other hand due to snow fall in hilly area
only Kharief crop is possible in their
fields, in addition to that there is lack of
employment, and manual workers go
outside the state in search of job. At
present Major economy of the people is
agriculture but it can be expected that a
single source of income which cannot
fulfill the basic amenities of a particular
community does not deserve to be
recognized as the economy of the
community. On the basis of the study,
the whole economic structure of Muslim
Rajputs of the District Rajouri is divided
into four categories: (i) Rajputs with
Agricultural activities, (ii) Rajputs with
Government services. (iii) Rajputs with
cattle rearing, (iv) Rajputs working as
manual labourer. 48% of the total
working population is engaged in
agriculture economy while, 13% of the
working Population is engaged in
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Sociology
government services, where as, 23% of
the total population depend upon cattle
rearing, 16% of the total population is
working as manual labourer. Among
them 09% of the labourers are working
outside the state, as, in Mumbai,
Punjab, and H.P., on account of non
availability of work avenues in the
State. The major portion of the youth is
unemployed), the economy of the
District is not satisfactory and more
than 60% of the population is living
below the poverty line.(District
Statistic and planning, data 2004-05)
The youths of the area is badly effected
by the prevailing limited economic
resources. Due to extreme poverty and
unemployment some people even
indulge in illegitimate sources of
earning, either they smuggle forest
wood or join militancy in the State for
their means of subsistence.
Viewing the change in the economy
of the community under study data has
indicated that Majority of the
respondents 93% hold the view that in
the past, major economy was
agriculture but with the passage of time
and increase in population, the
community members have engaged in
other economic activities, like
Government services and manual skill
and un skilled labour and a section is
working out side the State due to non
availability of work avenue. 86% of the
respondents admitted that in the past
their economic condition was not
progressive because there were no
proper economic planning or
programmes actively initiated by the
Government, but now the government
is expected to be serious in
rehabilitation of economic lose which
happened during militancy(after
1989),by initiating various
developmental and rehabilitative
measures and programmes. 89% of the
respondents are of the view that the
Epilogue, November 2009
52
women of the community were not
permitted to engage themselves in any
economic activity outside the home,
due to which the community was
economically backward but with the
mass urbanization (1997-98) and
victimization of widowhood due to
militancy in the area women have
started taking part in economic
activities to nourish their children and
slightly improving the economy of the
family. 76% of the respondents hold the
view that in the past youth were not
aware of the available government
facilities, for improving economic
condition, but at present various
developmental programmes have been
launched at rural level like self
employment schemes, IRDP, ICDS,
NREGA etc. and people are get aware of
the benefits to some extend as well as
fast track recruitment scheme have
b e e n la u n c h e d to re d u c e th e
unemployment by the state
government.
Thus it is observed that the slight
change has taken place in the economic
sphere of the community due to the
efforts and rehabilitative measures of
the government to compensate the
economic lose due to militancy in the
areas.
The political system of the
community understudy is not different
from other communities of the area, the
change has also been observed in the
political setup of Muslim Rajputs. Since
the past Muslim Rajputs have effective
representation in the national and state
politics holding position of MLA,
Minister and Speaker in state assembly.
At present Raja Shabir Ahmed Khan,
MOS belongs to Muslim Rajput
community of District Rajouri. More
over the present youth is politically
aware than that of the past.
Changing Factors: Social change is
the law of nature, it occurs in every
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society. Various attempts are made to
analyse socio-cultural and economic
changes in terms of specific models
which are based on the experience of
change in a particular societies.
Generally sociologists are focusing on
the questions relating to change,
direction and rate of change and factors
responsible for bringing social change.
Viewing the factors of change in socio-
cultural and economic pattern of
Muslim Rajputs, it has been emphasized
that socio-cultural changes are brought
about due to the cumulative impact of a
host of interrelated factors. Generally,
the factors like, demographical,
technological, geographical, ecological
factors and the process of urbanization
and industrialization bring about social
change in all the societies of the world.
After 1997-98 a large scales
shifting of the Muslim Rajputs from
remote and hilly areas to the city of
Rajouri due to militancy allied factors in
the areas. The chunk of population from
Rajput dominant tehsils of the District
has changed demographic structure of
the Rajouri town permanently or
temporarily to avail the urban facilities
of education, and struggling for the
improvement of their social and
economic condition. Thus urbanization
in Rajouri is the major factor of bringing
about change in the attitude of the
people, the term urbanization refers to
the movement of population from
agricultural to industrial work and from
rural to urban places of residence either
by the pull or push factors.
It is generally emphasized that the
change that has taken place due to the
impact of urbanization is considered
developmental aspect of change and
development is defined not only in
terms of economic dimensions but also
in terms of socio-cultural dimensions,
until recently, the popular notion was
that economic growth was a sufficient
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Sociology
and necessary condition to stimulate
development in all other institutions of
society. This has been proved in correct
in present study. The urbanization has
impacted the structure of the family
and changed it from joint to nuclear
form and also discarded some
traditional and futile practices, The
marriage pattern and rituals in context
of endogamy and other allied rituals are
also impacted by the urbanization with
the result that 3% to 6% of the marriages
among Muslim Rajputs are performed
out of castes, with Kashmiries and other
non Rajputs in Rajouri District. It is
considered a major change among the
people of the area.
In regard to education the change
has been observed in the general out
look of the parents and students due to
urban social contacts. In economic
sphere the impact of urbanization is not
proved fruitful but considered as the
process of rehabilitation of the
economic lose caused by leaving the
agricultural land without cultivation,
only the government employees and
skilled and unskilled manual labourer
could manage house holds in the town.
Thus abrupt migration of the people
from rural to urban led to the both
positive and negative consequences.
Negative consequences are associated
with the state of loss of ones culture,
homes, livelihood and economic
belongings. The positive consequences
are that the people have new
perceptions and aspirations in the
realms of all aspects of social life.
Procedure of the Study: The
present study is based on the
exploratory design that includes survey
of the literature related to the
community understudy, experienced
survey, contains informal interaction
with experienced persons and analyses
of insight stimulating cases among a
large population of the community
Epilogue, November 2009
53 RESEARCH
Sociology

under study. The Process of change has
been examined on the basis of
comparison of administrative data
related to study of pre and post period
of 1989. The primary data has been
collected by using Interview Schedule
comprised of items related to socio-
cultural and economic aspects of the
community. In all 645 respondents
constituting sample of the study as
heads of the households belonging to
four Muslim Rajputs populated tehsils of
the District have been interviewed. The
Data has been analyzed and interpreted
on the basis of item analysis method.
Conclusion: On the basis of the
above discussions it can be concluded
that Muslim Rajputs of District Rajouri
have rich socio-cultural history.
Historically whole Muslim Rajputs have
two linguistic divisions, i.e., Gojri and
Pahari. The Gojri speaking section is not
considered Rajput clan due to regional
variation. The community is stratified
into various sub castes and still majority
is practicing caste endogamy, though
some customs and rituals have been
changed. The structure of the joint
family has been changed into nuclear
family. The traditional educational
system is also in transformation; change
has taken place in political system, still
remarkable change cannot be claimed
particularly in economy of the
community instead of the Government
efforts. Socio-cultural and economic
backwardness' among the Muslim
Rajputs was due to their traditional
beliefs and social practices, mass
illiteracy, unapproachable geographical
region, unawareness, poverty, and
orthodoxy. Various factors are
responsible for bringing about socio-
cultural change among the community
but Major factor that played significant
role after 1996-97 is Rapid urbanization
and allied push factors, due to political
turmoil in the State, that uprooted a large
section of the community from their
settlement took refuge in Rajouri town.
Thus it is suggested that the
government should provide more and
more facilities for the upliftment of the
community by providing Scheduled
Tribe Status to the community at par
with their counterpart Gujjars.
Awareness campaign by NGOs and
enlightened members of the community
should be launched at mass level in the
area for general awareness of the
community to get the benefits of
modern technology and prevailing
schemes operative in the area. Political
leaders should be sincere to watch the
benefits of the Community at state and
national level.

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