1

DAMODARAM SANJIVAYYA NATIONAL LAW UNIVERSITY

VISAKHAPATNAM, A.P., INDIA

PROJECT TITLE

IMPACT OF ISLAM IN INDIAN SOCIETY

SUBJECT

HISTORY

NAME OF THE FACULTY

DR. VISWACHANDRA NATH MADASU

Name of the Candidate – SUSMITA TRIPATHY

Roll No. - 2017096
Semester - 1
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ACKNOWLEDGEMENT

I would sincerely like to put forward my heartfelt appreciation to our respected History sir, Dr.
Viswachandra Nath Madasu for giving me a golden opportunity to take up the project regarding
“Impact of Islam in Indian society”. I have tried my level best to collect information about the
project in various possible ways to depict clear picture about the given topic.
 3

RESEARCH METHODOLOGY

This project is purely Doctrinal study and based on several primary and secondary sources such as
websites, books, journals and internet sources. The referencing style followed in this project is
OSCOLAR type of citation. This research process deals with collecting and analyzing information
to answer questions. The research is purely descriptive in its boundaries of the topic.
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CONTENTS

1. Introduction…………………………………………………………………...5

2. Background…………………………………………………………………...6

3. Muslim: from monolithic to pluralistic community………………………….7

4. Sufism, spread of Islam and effect on society……………………………......8

5. Sufi and Bhakti movements and their effects………………………………...9

6. Effects of Islam culture in India…………………………………………….10

7. Indo-Islamic art and architecture……………………………………………10

8. Negative impact of Islam in Indian society…………………………………11

9. Positive impact of Islam in Indian society………………………………….16

10. Conclusion…………………………………………………………………..19

11. Bibliography………………………………………………………………...20

ABSTRACT
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Title: IMPACT OF ISLAM ON INDIAN SOCIETY

Introduction:
This paper seeks to present the impact of Islam on the Indian society at large. Before the arrival of
Islam and after Harsha’s reign, the foreigners entering India at that time gradually adopted Hindu
religion and culture. South India remained stable during this period and therefore, did not
experience political disintegration like the North. A famous historian has observed that cultural
and social revivalism in the South was due to the impact of Islamic culture. Since the muslim
Arabs had trade relations with South India for many centuries which later became basis for the
emergence of Islam in India.1

From the 12th century A.D., there was a significant impact of Islamic culture on the diverse Indian
Society. The Muslim rulers used to carry out religious warfare which otherwise is called Jihad
with the help of Ulemas, the religious heads of Islam.

Although Islam has incorporated some hinduistic practices and vice-versa, still the impact of Islam
has been both positive as well as negative. For example, the hind women were veiled, child
marriages within hindu society became more prevalent, sati was made to be strictly followed.
Before thirteenth century, horizontal division in Hindu society allowed principles of Buddhism
and Jainism to be easily assimilated thus, unaffecting the society at large. On the contrary, Islam
split Indian society into two distinct divisions from top to bottom i.e., Hindus and Muslims.2

To protect their own interests, hindus began applying Islamic practices like looking down on the
birth of a girlchild as an inauspicious event. Female infanticide became widespread. Such things
affected position of women drastically.
BACKGROUND
Islam in India has had a fascinating, and powerful impact. Indeed, Islam has become woven into
the very fabric of Indian civilization and culture. Muslims arrived in India during the life
of Muhammad the Prophet, establishing mosques and organizing missionary endeavors in the
seventh century C.E. Those missionary efforts proved successful, rooting Islam firmly into Indian

1
Source: www.yourarticlelibrary.com
2
Source: www.newworldencyclopedia.com
 6

life. As often happens with missionary movements from all religions, merchant and trade
endeavors went hand in hand with missionary work. Arabs had had a presence in India before the
birth of Muhammad. That probably facilitated making inroads for Islam, since Arab traders
established in India who converted to Islam already had a base of operations established in the
phenomenally diverse religious and cultural landscape of India. Since its introduction into India,
Islam has made significant religious, artistic, philosophical, cultural, social a1nd political
contributions to Indian history.

Islam arrived in South Asia long before Muslim invasions of India, the first influence came during
the early seventh century with Arab traders. Arab traders visited the Malabar region, linking them
with the ports of South East Asia, even before Islam established in Arabia. With the advent of
Islam, Arabs became a prominent cultural force. Arab merchants and traders became the carriers
of the new religion and they propagated it wherever they went.

In the medieval world, religion of the prince was considered to be religion of the state. Wars of
Religion in Europe are a testimony to this fact. In Asia too, this concept was in existence in one
form or the other. For example, Hyderabad was thought as a muslim state because of the religion
of the Nizam being Islam, even though an overwhelming majority of people were hindu.
Consequently, the ruler was supposed to be bound by the laws and principles of his own religion
and was expected to enforce these throughout his dominion. The sultans who were following Islam
were expected to rule according to the laws, dictates, precepts of Islam. But due to unique fabric
of religious diversity in India, it could not be implemented.3

At a time when Islam provided a powerful binding force for the ruling classes, the sultan naturally
claimed that he was following dictates of religion. The shariat law was the only check on unbridled
autocracy. In many cases, the king would take some demonstrative steps to show that he was
following the religious law. But otherwise, the sultans were reluctant to be bound by the shariat
law not only because it would not have been practicable for the sultan to administer his kingdom
in accordance with the shariat law, since majority of the people living in India were non-muslims.4

3
Religion, State and Society in medieval India ,S. Nurul Hasan, Oxford India Paperworks, 2014,Pg 64
4
Religion, State and Society in Medieval India ,S. Nurul Hasan, Oxford India Paperworks, 2014,Pg 65
 7

A practical political scenario can be seen in the case where one day, the ulema of Court of
Illtutmish goes before the king and seeks to force Brahmins either to change their faith or suffer
execution. Those days, Brahmins being treated as the worst enemies of Islam. The Ulema was
given a befitting answer since his demand was not acceded and moreover he was told that minority
muslims were like salt in food.5

Theoretically, according to Islamic doctrine, three operations were open to non-muslims under the
Islamic rule: to embrace Islam, accept muslim rule, become Dhimmis, and pay jizyah and kharaj,
or fight. Technically, only those with a holy book of revealed knowledge could qualify for Dhimmi
status. It was not applicable to Hindus since they did not possess that holy book. Thus, alternatives
for them were acceptance of Islam or death. Despite long years of muslim rule, the overwhelming
majority of the people remained Hindu. The Jizyah was levied sometimes and then abolished, only
to be re-levied by another zealot. In fact, Islam was being Indianised. It was acquiring certain
modifications in the realms of art and architecture, philosophy and religion, medicine and other
secular knowledge. Rulers like Akbar tried to build bridges between different religions. A
composite culture was gradually evolving.6

MUSLIM: FROM MONOLITHIC TO PLURALISTIC COMMUNITY

During the Sultanate and Mughal periods, ethnic, linguistic, regional and class differences
prevailed in the society. As a consequence, emergence of unified muslims was prevented.

With the establishment of provincial sultanates, links between the Hindus and Muslims became
closer in the different localities. A regional polity emerged in various parts of India with a shared
language and culture as well as political interests. Due to political turmoil in central Asia, there
was mass immigration from different regions. Their differences led to constant feuds.

Then, there were a large body of Indian Muslims, who had converted into Islam in later in their
lives. Many of them belonged to a single caste or professional group who retained their cultural
traits even after convertion to Islam. Indian muslims remained distinct from the descendants of the
immigrants who began to be classified as Shaikh, Mughal, Pathan, etc. Later, these social groups

5
Religion, State and Society in Medieval India ,S. Nurul Hasan, Oxford India Paperworks, 2014,Pgs
66,67
6
Source: The Making of Indian Society, S C Dube,8th edition 2006,page 25(publisher National Book
Trust, India)
 8

status increased and then they considered Indian muslims as inferior. The Mughal state moved
considerably to a theoretical position where people of all religions were considered to be equals in
the eyes of the state.7

Akbar’s policy of not discriminating against non-muslims and of deliberately laying down
detailed rules of governance and administration without any reference to shariat was resented by
a section of orthodox muslims. Generally, reaction of non-muslims to the important changes in the
religious policy of the state had a positive effect. The hindus were loyal to the head of the state
and accepted legitimacy of Mughal emperor. Imposition of Jaziya by Aurangzeb was not liked by
his non-muslim subjects. Military action against non-muslims, the concept of jihad arose.

SUFISM ,SPREAD OF ISLAM AND AFFECT ON SOCIETY

Their success in spreading Islam has been attributed to the parallels in Sufi belief systems and
practices with Indian philosophical literature, in particular nonviolence and monism. The Sufis'
unorthodox approach towards Islam made it easier for Hindus to accept the faith. Hazrat Khawaja
Muin-ud-din Chisti, Nizam-ud-din Auliya, Shah Jalal, Amir Khusro, Sarkar Sabir Pak, and Waris
Pak trained Sufis for the propagation of Islam in different parts of India. The Sufi movement also
attracted followers from the artisan and untouchable communities; they played a crucial role in
bridging the distance between Islam and the indigenous traditions. Evidence of fanatical and
violent conversions carried out by Sufi Muslims exists.8

Islam had a great and lasting effect on Indian subcontinent in terms of society, art, religion etc.9
Islamic countries being neighbor and trade partners helped in sharing of cultures.

Sufi Movement

Doctrine of Sufism is based on union with gods, which can be achieved through love of god, ,
prayers, fasts, rituals, without reference to any religion. It stressed that cultivation of religious
experience should be based on direct perception of god.

7
Religion, State and Society in medieval India ,S. Nurul Hasan, Oxford India Paperworks, 2014,Pgs 71
8
Source: http://www.newworldencyclopedia.org/entry/Islam_in_India
9
Source: https://iasbaba.com/2015/09/q-3-give-an-account-of-the-impact-of-islam-on-the-indian-culture-
in-respect-of-society-religion-and-fine-arts/
 9

It synthesises variety of ideas and practices from Hinduism, Christianity, Buddhism and
Zoroastrianism. It aimed at service of mankind through spiritual self development. It vouched for
Hindu-Muslim unity and cultural synthesis. It opposed to orthodoxy, materialistic life but not in
favour of complete renunciation.10

Bhakti movement
It refers to the spiritual devotional trend that emerged in old-fashioned Hinduism and later
reformed in Sikhism.

The movement which emphasized primarily these ideas was the Bhakti movement—devotion to
God. Bhakti to God was accepted as salvation.
Main Features of the Bhakti Movement:
 one God though known by different names.
 Bhakti, intense love and devotion, the only way to salvation
 Self-Surrender.
 Condemnation of rituals, ceremonies and blind faith.
 Rejection of idol worship by many saints
 Open- mindedness about deciding religious matters.
 No distinction of different castes, higher or low
 Need of a guru for guidance.
 Preaching’s through local or regional languages and travelling from place to place for
spreading the religious message.
EFFECT OF SUFI AND BHAKTI MOVEMENTS

They had a impact on vernacular languages and life and thought of the common people. They were
monistic movements. The term ‘mystic’ means a person who attains or believes in the possibility
of attaining insight into mysteries transcending ordinary human knowledge in a state of spiritual
ecstasy.

10
Source: http://www.jagranjosh.com/general-knowledge/sufi-movement-in-india-a-detailed-summary-
1475757279-1
 10

Both the sufi and Bhakti movements stressed mystical union of the individual with God. They

laid great emphasis on love as the bond between the God and the individual. Most of them were

persons of deep devotion who were disgusted by the vulgar display of wealth and degeneration
of morals.

It was these beliefs and the missionary zeal which made them popular among the common men.

To make their teachings more accessible to the people, they discarded the use of traditional

languages-Sanskrit, Arabic & Persian and favoured local languages, the language of the common

people like Hindi, Bangali Marathi and Sindhi etc. During this period, literary works of high
quality were produced in many regional languages.11

Many urdu works appear in the works of Amir Khusro. He made a liberal use of Hindi words in

his works, particularly in his couplets. Amir Khusro called the language used by him, Hindawi or

Dehlavi. He composed ghazals in mixed language with alternate hemistiches in persian and Hindi,

which went a long way in the development of the Urdu language. The fashion of writing mixed
poetry was followed by other scholars too.

The Sufi and Bhakti saints played an important part in the evolution of the Urdu language. The

Sufis realised that it was futile to preach Islam through persian, which was not understood by the

Indian masses. So, these saints made use of large number of Hindavi words in their conversation
with their disciples and common people.

Like Sufi saints Bhakti saints also made use of this language in preference to Sanskrit, because it
could easily be followed by the common people.

It was also a Bhakti leader Shankaradeva, who popularized the use of Assamese in the

Brahmaputra valley in the 15th century. He used an entirely new medium to spread his ideas. He

11
http://www.yourarticlelibrary.com/history/the-impact-of-the-sufi-and-bhakti-movements-on-vernacular-
languages/4487
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wrote a number of short one-act plays, of the nature of morality plays, incorporating themes from
the Puranas.

The saints of Sufi and Bhakti movements infused vernacular languages with the ideas of equality,

liberty, freedom of choice of worship and the importance of being a human, an individual. This
influenced life and thought of the people immensely.

The Sufi saints mingled freely with people of the lower classes, including the Hindus. They led on

austere, simple life and conversed with people in their dialect. It is well known that the religious

ideas and policies of Akbar reflected in a remarkable manner the fundamental teachings of Sufi
and Bhakti saints.

The approach of these saints was broadly humanistic. They emphasized the broad human
sentiments- the sentiments of love and beauty in all their forms.

EFFECTS OF ISLAM CULTURE IN INDIA:

1. Dresses of the society in northwestern India is greatly affected by Islamic countries. Long
robes and turbans are from West Asia.
2. gunpowder inducted in army

In terms of religion:
1. Many adopted to Islam in India.
2. Guru Nanak's Philosophy is based on Sufi saints' teachings
3. Lower castes or downtroddens got a chance to free themselves from bondage by adopting
Islam.
In terms of Fine arts:
1. Dome is adopted from Islam, and they gave a beautiful finish to it.
2. ceramic tiles are being used
3. Arabesque style of decoration started to be used in decoration
4. paintings in book for illustration are being used.
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In terms of architecture:

INDO-ISLAMIC ART AND ARCHITECTURE12

Indian architecture took new shape with the advent of Islamic rule in India towards the end of the
twelfth century AD. Islam introduced new elements into the Indian architecture including: use of
shapes (instead of natural forms); inscriptional art using decorative lettering or calligraphy; inlay
decoration and use of colored marble, painted plaster and brightly colored glazed tiles.

In contrast to the indigenous Indian architecture, which utilized the trabeate order (i.e., horizontal
beams spanned all spaces) the Islamic architecture practice arcuate form (i.e., an arch or dome
bridges a space). Rather than creating the concept of arch or dome, Muslims borrowed and further
perfected by them from the architectural styles of the post-Roman period. Muslims used a
cementing agent in the form of mortar for the first time in the construction of buildings in India.
They further put to use certain scientific and mechanical formulae, derived from other civilizations,
in their constructions in India. Such use of scientific principles helped not only in obtaining greater
strength and stability of the construction materials but also provided greater flexibility to the
architects and builders.

The Islamic elements of architecture had already passed through different experimental phases in
other countries like Egypt, Iran and Iraq before introduced in India. Unlike most Islamic
monuments in those countries—largely constructed in brick, plaster and rubble—the Indo-Islamic
monuments typical took the form of mortar-masonry works formed of dressed stones. The
knowledge and skill possessed by the Indian craftsmen, who had mastered the art of stonework for
centuries and used their experience while constructing Islamic monuments in India, greatly
facilitated the development of the Indo-Islamic architecture.

Islamic architecture in India divides into two parts: religious and secular. Mosques and Tombs
represent the religious architecture, while palaces and forts provide examples of secular Islamic
architecture. Forts took an essentially functional design, complete with a little township within and
various fortifications to engage and repel the enemy.

12
Source: http://www.newworldencyclopedia.org/entry/Islam_in_India
 13

The mosque, or masjid, represents Muslim art in its simplest form. The mosque, basically an open
courtyard surrounded by a pillared verandah, has a dome for a crown. A mihrab indicates the
direction of the qibla for prayer. Towards the right of the mihrab stands the mimbar or pulpit from
where the Imampresides over the proceedings. An elevated platform, usually a minaret from where
the caller summons the faithful to attend prayers makes up an invariable part of a mosque. Jama
Masjids, large mosques, assemble the faithful for the Friday prayers.

Although not actually religious in nature, the tomb or maqbara introduced an entirely new
architectural concept. While the masjid exuded simplicity, a tomb ranged from a simple
Aurangazeb’s grave to an awesome structure enveloped in grandeur (Taj Mahal). The tomb usually
consists of a solitary compartment or tomb chamber known as the huzrah, the center serving as
the cenotaph or zarih. An elaborate dome covers the entire structure. In the underground chamber
lies the mortuary or the maqbara, with the corpse buried in a grave or qabr. Smaller tombs may
have a mihrab, although larger mausoleums have a separate mosque located at a distance from the
main tomb. Normally an enclosure surrounds the whole tomb complex or rauza. A dargah
designated the tomb of a Muslim saint. Almost all Islamic monuments have verses from the
Holy Koran carving in minute details on walls, ceilings, pillars and domes.

Islamic architecture in India falls into three sections: Delhi or the Imperial style (1191 to
1557 C.E.); the Provincial style, encompassing the surrounding areas like Jaunpur and the Deccan;
and the Mughal style (1526 to 1707 C.E.).

The historian Tarachand, in his book, the Influence of Islam on Indian Culture, observes that social
and cultural revivalism in the South was due to the impact of Islamic culture.

Indo-Iranian maritime trade had reached its peak some of these foreign traders had even settled in
Srilanka and on the cost of Malabar. Some Arab Muslims also went to Sind and Gujarat, but their
impact was limited. However, from the 12th century A.D., one observes a definite impact of
Islamic culture on Indian Society.

Hindu and Muslim represent two different cultures, world views and way of life. Islamic and Hindu
traditions have interacted, synthesised and also remained insulated. Y Singh mentions three major
stages of Islamic traditions in India. These are (1) the duration of Islamic rule in India (2) during
 14

the British domination and (3) during the Indian freedom movement upto India’s independence
and the country’s partition.

The first stage is marked by conflict, tension, adaptation and cultural syncretism between the
Hindu and Islamic tradition.

No doubt Muslims assimilated many Hindu practices. On the other hand Indian society and culture
was influenced by Islamic tradition to a very large extent. The impact of Islam on Indian culture
was both negative and positive H.V. Srinivas Murthy and S. V. Kamath have highlighted both
negative and positive aspects of the impact of Islam on Indian society.13

They write, “Islam was indirectly responsible for making Hindu society caste-ridden and
exclusive. The Hind woman was veiled and Sati was made more strict. Child marriage became
more popular.”

NEGATIVE IMPACT OF ISLAM IN INDIAN SOCIETY:

The Muslim occupation of India accelerated certain undesirable tendencies that had already
manifested themselves in the Hindu society on- the eve of the Muslim conquest. As pointed out
by K.M. Panikkar Indian society was divided on a vertical basis due to introduction of Islam and
Muslim rule. Before thirteenth century, Hindu society was divided horizontally. Neither Buddhism
nor Jainism could affect this division but both were easily assimilated. On the contrary, Islam split
Indian society into two distinct divisions from top to bottom – Hindus and Muslims.

In due course, these two sections evolved as two separate nations in the same country. Two parallel
societies were vertically established on the same soil. The proselyting zeal of Islam strengthened
bonds of conservatism in the orthodox circles of their outlook and practice than what they were in
past.

13
http://www.yourarticlelibrary.com/islam/essay-on-the-impact-of-islam-on-indian-society-1548-words/6145/
 15

To fortify their position against the propagation and spread of Islam, the Hindus introduced of
many social taboos and caste rules were made rigid. Under the impact of Islam continuous progress
disappeared from the life of Hindus.

1. The Purda System:

Islam and Muslim rule seriously affected the position of Indian women. The birth of a girl was
looked upon as an inauspicious event. Consequently, female infanticide spread widely among the
Hindu. This was also adopted by the Hindus in order to avoid the risk of losing their chastity by
the Muslims.

The Purda System, the seclusion of women from men, unknown in early days of Hindu rule, was
introduced in the Hindu society. Women generally lived in seclusion in sphere of their homes.

1. Hindu Society: Purda System and Marriage:14

The Hindu society was largely influenced by Islam. The ‘Purda System’ became prevalent in
Hindu society by following Islamic practices. The Hindu women who were living in seclusion at
home now moved outside their houses in the palanquins covered with curtains. In the royal harem
of Hindu rulers, Purda system was rigidly enforced. To cite one example, the queen of
Prataprudradev went to visit Sri Chaitanya in the Palanuqin covered with curtains.

Further, the age of puberty did not become the criteria for the marriage of a Hindu girl. On the
other hand, child marriage was introduced in Hindu society in imitation with the Muslim practice.
The condition and position of Hindu women deteriorated considerably in the Hindu society and
they became more and more dependent on man.

2. Child Marriages and Sati System:

Child marriage was introduced in society. Gradually, child marriage was enforced. Early marriage
of the Hindu girls to avoid their knapping by the Muslims became the custom. System of Sati was
another social evilof this period. During Muslim rule the inhuman practice of Sat, was started.
Women were expected to observe strict fidelity in their conjugal life.

14
Source: http://www.yourarticlelibrary.com/islam/impact-of-islam-on-indian-culture/47595/
 16

The condition of the Hindu women deteriorated considerably. Dependence of women on their male
relatives or husbands became the prominent feature of the Hindu society.

3. Slavery:
An unhealthy feature of social life that crept into Hindu society due to Muslims was slavery.
Slavery was common in the Muslim tradition. It was a practice among the Sultans. Amirs and
nobles to keep both men and women slaves. This influenced the Hindu chiefs to keep slaves.
Hence, slavery appeared, in India due to Muslims.

Slavery:15
An unhealthy feature of social life that crept into Hindu society due to utter influenced of Islam
was slavery. It was very common in Muslim society and more obviously it was a well known
practice with the Delhi Sultans and Mughal emperors. Their nobles and emirs also maintained
slaves both male and female.

4. More Rigid Caste System:

The missionary zeal of Islam which aimed at converting the Hindus to Muslims compelled the
Hindus to be orthodox in outlook and practice to protect their religion and culture from the
onslaught of Islam.

Hence attempts were made to make caste rules more rigorous and daily rules of conduct more
rigid. Restrictions regarding caste and marriage had become more stringent among the Hindus.
New rules with regard to caste and marriage were also prescribed.

5. Conversions:
When Hindu society became more rigid and conservative, the miseries of lower castes increased
to a large extent. Due to this reason lower caste Hindus particularly the untouchables converted to
Islam.

Houses, places of worship, etc. were the initial places to be converted. Examples; Quwwat-ul-
Islam mosque near the Qutub Kumar in Delhi, the building at Ajmer called Arhai Din ka Jhonpra.

15
Source: http://www.yourarticlelibrary.com/islam/impact-of-islam-on-indian-culture/47595/
 17

The former had been a temple; the latter had been a monastery. The Arabs borrowed the arch and
dome concepts from Rome through the Byzantine empire, developed them and made them their
own.16

POSITIVE IMPACT OF ISLAM IN INDIAN SOCIETY:

The negative aspects of the impact of Islam on Indian society discussed as under:

1 Religious Impact:
Islam brought to India a conception of human equality, pride in one’s religion, a legal system
which was in many ways an advance on the codes of the time Hindu rulers were influenced to
work as the upholders of Hindu religion. Islam gave the message of universal brotherhood,
introduced equality in society, rejected caste system and untouchability.

In due course, these ideas began to have a conscious or unconscious effect upon the philosophical
Hindu mind and fostered the growth of liberal movements under religious reformers.

The presence of am paved the way for the growth of the Bhakti cult. The saints and reformers of
fifteenth and sixteenth centuries like Kabira, Nanak and Srichaitanya preached fundamental
equality of all religions. However, medieval Bhakti cult was in some ways a reply to the attack of
Islam on Hinduism.

2. Impacts on Upper Class Hindu:

Rich Hindu classes were influenced by the Mohammedan dress, etiquette, recreation and other
activities. The art of warfare was also influenced and developed as result of Islamic contact. Food
of Muslims like Biryani, Kabab and Palan etc. were adopted by the Hindus.

3. Music:
Indian music and musical instruments were also influenced by Islam. Indian musical instruments
were modified and new instruments were produced The Tab la was produced by modification of
Hindu musical instrument, Mridanga. Indian Veena was combined with Iranian Tambura and
Sitatar was produced.

16
History of medieval India, Satish Chandra, Orient Black Swan, 1st edn, 2009, pg 183
 18

A fusion of Hindu and Iranian systems of music led to the evolution of light songs like quwwalis.
Different classical vocal music of India underwent radical changes as a result of the contact with
Muslim singers.

4. Architecture:
Assimilation and synthesis between Hindu and Islamic culture led to evolution of new styles of
architecture. According to Dr. Tarachand, “The craftsmanship, ornamental richness and general
design remained largely Hindu, the arcaded form, plain doms, smooth-faced walls and spacious
interiors were Muslim impositions.”In the field of architecture new styles started of which Red
Fort, Jama Masjid, Qutab Minar, Taj Mahal etc. are the living examples.

5. Art and Craft:

New art and crafts were introduced in the country; for example, paper-making, enamellings, metals
and jewels etc. Many workshops were setup-for gold and silver articles and embroidery. The
Mughal rulers, except Aurangzeb, patronised architecture, fine art and paintings. Under Jahangir
painting received considerable fillip.

6. Language and Literature:

Hindu-Muslim contact led to linguistic synthesis. Urdu is the outcome of a mixture of Persian,
Arabic and Turkish words and of ideas with the concepts and languages of Sanskrit origin. The
Urdu became language of the people. The Hindi language was also influenced by Muslim contact.
This is distinct in vocabulary, grammar, similes and styles. Literature in India was influenced by
the Turko-Afghans to a large extent. Books like Hassan Nizami’s Taj-ul-Moa’ Sir, Qazi Minhaz-
us-Siraj’s Tabakat-i-Nasiri etc. influenced the Hindus. Many good works were composed and
written in Hindi, Bengali, Gujarati and Marathi etc. Many Arabized Persian language words found
their way into the local languages.

Long association brought the two distinct groups of the Hindus and Muslims closer and closer with
the result that the evolution of the Hindu culture was coloured with the Islamic thing. But the
Hindu culture in its own turn influenced the Islamic elements. It is a fact that the Hindus and the
Muslims have contributed to the evolution of common cultural heritage in India.
 19

CONCLUSION:

The interaction of foreign customs with traditional paved way for the subsequent assimilation and
enrichment of the culture. The process was long and gradual. Destruction was followed by
construction. In fields of art, architecture, literature, music, customs and ceremonies, rituals and
religious beliefs, etc , a mutual inclusion of either cultures, namely traditional and foreign Islamic
continued.

Numerous social taboos and rigid caste rules acted as a check against Islamic influence. Under the
impact of Islam continuous progress disappeared from the life of Hindus. Long and close contact
between Hindus and Muslims led to the achievement of a common outlook in the diverse society.
 20

BIBLIOGRAPHY
BOOKS
1. Religion, State and Society in medieval India ,S. Nurul Hasan, Oxford India Paperworks,
2014
2. The Making of Indian Society, S C Dube, National Book Trust, India , 8th edition 2006
3. History of medieval India, Satish Chandra, Orient Black Swan, 1st edn, 2009

SITES
1. www.yourarticlelibrary.com
2. www.newworldencyclopedia.com
3. www.iasbaba.com
4. www.jagranjosh.com