Slave Dynasty Served Islam in the Subcontinent

Since the beginning of time, especially the past fifteen centuries, the Indian subcontinent
has graced thousands of historical accounts and memoirs with its presence. Some even
say that this region was among the most politically vibrant and active ones in the world.
However, with the shift in regional dynamics coupled with socio-political, religious and
socio-economic priorities, the subcontinent transformed into one of the most volatile and
heavily contested parts of the world. From the reigns of Raja Dahir and Prithviraj
Chauhan, to the arrival of Muhammad Bin Qasim in Sindh, followed by Mehmud
Ghaznavi and Muhammad Ghori, India’s rapidly changing political landscape filled with
internal conflict and external invasions made it a fruit ripe for the taking for Slaves of
Turkish descent, the Mamluks. This formation of the Slave Dynasty which went on to be
one of the most accomplished and religiously motivated rules in India, was indeed a slap
in the face of the Hindu caste system comprising of “Brahmins” and “Achoots” and did
not sit well with most upper caste Hindus, but nature operates in ways men cannot
fathom.

Historical Background

Although we will establish how prolifically the Slave Dynasty served Islam in the
subcontinent, it is important to note how they came into power and what blueprints they
followed. The expansion of Islam in the subcontinent originates from the trade and
educational relations between the Indian and Arab people, however, the first Muslim
general to arrive in the Indian subcontinent with the intention of conquering was
Muhammad bin Qasim. He was given the task of attacking Dahir, by his father in law,
Hajjaj bin Yuuf, along with a large army. Upon his arrival at the shore of Sindh in 712
A.D, he was met by Dahir’s forces which fell to him, resulting in the capture of Debal.
After Dahir passed away, his widow Queen Rani Bai engaged in combat with the Arabs.
She was likewise defeated, but in order to maintain her honor, she performed her Juhar
ceremonies and gave her life as well. In the meantime, Mohammad-bin-Qasim continued
to conquer all the cities close to Debal, including Nirun, Rewar, Brahmanbad, Alor, and
Multan, as well as the whole Sindh province. During these conquests, Qasim fell victim
to party politics and was unexpectedly called back by the Khalifa, eventually to be
executed. The introduction of a fair administrative system and religious tolerance
however, had sown the seeds of interest towards Islam, in the hearts of the oppressed non-

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Muslim population in India. Although the Arabs did not carry out any more conquests in
India, but the Ghaznavids based in Afghanistan, began to test their luck and made
attempts to expand into the subcontinent. Mahmud Ghaznavi’s relentless campaigns on
the Indian soil left the local Rajas exposed and exhausted in such a manner that by the
time he stopped, Mahmud had already annexed Punjab and laid down the groundwork for
further invasions by Muslim rulers. It is said that Ghaznavi was notorious for destroying
Hindu fortresses and strongholds which left the locals demoralized in their faith and more
open towards Islam. Following in the footsteps of Ghaznavi came Muhammad Ghori,
who is argued to be the founder of Muslim rule in India. Ghori was an ambitious leader
whose lust for control and power could not restrict him to the control over Ghazni. Being
well versed regarding the politics, social struggles, wealth and room to spread Islam, he
launched an invasion of India. These continuous attacks on the disjointed Hindu Rajput
states led to their downfall and opened the doors to foreign rule over India. Ghori’s slave
and general Qutb-ud-Din Aibak held down his fort at Delhi and maintained control in the
name of the Ghori Dynasty until the Sultan’s passing, which created a pathway not only
to the Slave Dynasty but also towards the significant religious and cultural changes it
brought to the Indian subcontinent.

Introduction

In 1206 after the assassination of Sultan Muhammad Ghori, the empire was left leaderless
with generals and viceroys commanding their own territories. Aware of the fact that the
late Sultan had no rightful or natural heir to the throne, the viceroy of Delhi and Ghori’s
trusted slave, Qutb-ud-Din Aibak declared himself as the de-facto Sultan and created the
slave Dynasty of the Delhi Sultanate. Aibak’s declaration was not well received by his
counterparts Qabacha and Yildiz, however, their rebellions were crushed from time to
time. The history of the Slave Dynasty begins with the rule of Aibak, and he along with
Shams-ud-din Iltutmush and Ghiyas-ud-din Balban are considered to be the three great
Sultans of the era. The first ruler of Qutb-ud-Din Aibak ruled from 1206 to 1210. He
established his capital at two locations, initially at Lahore and then relocated it to Delhi. It
was during his reign that the construction of the famous Qutub Minar was begun.
Unfortunately, he met an untimely death due to an accident in 1210 and his rule ended
prematurely. Aibak was succeeded by his son Aram Shah but due to his incompetence
and negligence, he was defeated by Iltutmish in barely a year. Once Iltumish took over

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the dynasty, he went on to rule from 1211 to 1236. Under his strong governance and
dynamic leadership, the slave dynasty was able to find a strong footing and establish itself
as a significant kingdom. Not only was the military organized efficiently under Shams-
ud-Din but a coin currency known as “Tanka” was also introduced during his reign. His
rule oversaw the completion of the construction of Qutub Minar as well. After a historic
ruling period of of 25 years, he passed away, following which his daughter Raziya
Sultana took over the government as the rightful heir to the throne. Raziya Sultana was a
courageous and able ruler, but since she was a woman, she faced stern opposition from
different segments of the government including the “chalisia”, who eventually overthrew
her rule and got her murdered. The last effective emperor of the Slave Dynasty was
Ghiyasuddin Balban, who ruled from 1266 to 1286. During his reign, the administration
was strengthened due to his keen interest towards governance throughout empire. The
army was trained effectively to use weapons and the production of arms and other war
weaponry was at its peak, which proved to be crucial in the battles against the Mongols.
In addition, Balban’s court was one of the finest during the Delhi Sultanate period, as it
provided a platform for poets and artists. Ghiyasuddin was very particular about dignity
and royal code, and always appeared in his royal attire even in front of his private
attendants. He removed people from humble backgrounds from important posts in his
quest to give his court and administration a more polished look. Although Balban may not
have expanded the borders of the empire or made radical improvements in administration,
he made the important contribution of laying down the groundwork for a skilled ruler to
take the Sultanate to even higher standards. His death marked the end of the Slave
Dynasty dedicated to serving the people and Islam, for the simple fact that for his
successor was incompetent and was soon defeated by Jalal-ud-din Khilji who
consequently laid the foundation of the new, Khilji dynasty.

Literature Review

Since the Slave dynasty (1206-1290) was the marking of the first proper Muslim dynasty
in the subcontinent, there were several factors and aspects and factors that played into the
spread of Islam and its influence in the region as well as its use in governance. Islamic
influence played a major role in shaping the cultural, political and religious landscape of
India throughout the time period of the Slave Dynasty. Some of the most notable factors
include:

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Equality and Empathy: The Muslim rulers of the Slave dynasty led a policy of tolerance
in their newly established empire and often went against the advice of the clerics
regarding the imposition of harsh punishments on the non-muslim population. Instead
they promoted the message of equality and justice that resonated with the lower caste
Hindu population and others. As a result, a domino effect took place and with the
development of trust, people were drawn to this message of equality and compassion that
Islam espoused, and this led to large-scale conversions. Second, the rule of the Muslim
dynasty was relatively stable and peaceful, and this led to a sense of security among the
people. Consequently, this led to a spread of Islam in India and a significant increase in
the Muslim population.

Facilitation of Sufism and Scholars: It is no secret that the Slave rulers of Turkish
ancestry were staunch Muslims, who coupled their ambition for territory to the spread of
Islam in the non-muslim subcontinent. Their courts were frequented by “Ulema” for
religious advice on governance which created Islamic influence through the land. More
importantly, the Slave rulers were very appreciative of the Sufi Mystics who had taken
refuge in the Delhi Sultanate following the Mongol attacks in Central Asia. This opened
the door to an influx of Sufis who preached Islam to the locals and some even displayed
miracles which sent a wave of conversions throughout the subcontinent. The reverence
shown to these Sufis by the rulers amounted to the establishment of “madrassas”,
“dargahs” and “khanqahs” which kept their teachings alive throughout the dynasty all the
way up to present day.

Architecture: The Slave dynasty saw the construction of many grand and beautiful
mosques and tombs and other architectural masterpieces which exuded the marvel that
Islamic faith possesses. The grandeur of these structures created a sense of might and
lured the non-believers towards the Holy message and further enhanced the influence of
Islam in India by establishing its hold. The age of construction begin with Aibak’s
accession to the throne after which he commenced the building of two magnificent
mosques in Delhi and Ajmer. Qutb-ud-Din Aibak ordered the construction of the world
famous Qutub Minar in Delhi in honor and commemoration of Sufi saint Qutub-ud-din
Bakhtiyar Kaki. The construction was completed by his son-in-law Iltutmish, during his
own reign in 1220. One of the most notable features of the Islamic architecture during the
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Slave Dynasty was the use of arches, domes and vaults. The buildings were constructed
using brick and stone, and were often decorated with intricate sacred carvings, tiles and
holy calligraphy. The Qutub Minar in Delhi is a good example of the architectural style of
the Slave Dynasty and is considered a masterpiece of Islamic architecture. Another
notable example of the architecture of the Slave Dynasty is the Alai Darwaza, a gateway
to the Qutub Minar. The Alai Darwaza is a grand archway that is embellished with
carvings and is considered one of the finest examples of Islamic architecture in India.
Iltutmish also built the Quwwat-ul-Islam mosque, (translates to “Triumph of Islam”) in
Delhi. This particular mosque was built over the ruins of an ancient Jain and Hindu
Temple complex and acted as a major sign of the expanding Islamic values in the
subcontinent.

Art and Literature: The Islamic influence in India during the Slave dynasty was also a
result of the development of a rich and diverse art and literature scene. Arabic and Persian
became the dominant languages of literature and poetry, and Indian scholars adopted the
Arabic script for writing. Islamic art during the Slave Dynasty period was characterized
by its rich use of calligraphy, intricate geometric patterns, and the use of vibrant colors.
The architecture of the period reflected a blend of Persian and Indian styles, with the use
of arches, domes, and intricate carvings. Mosques and madrasas built during this period
serve as a testament to the influence of Islam on architecture and design. Furthermore, the
spread of Islam during the Slave Dynasty period was also aided by the works of Sufi
saints and scholars, who wrote in both Arabic and Persian. These works covered a wide
range of topics, including religious teachings, philosophical ideas, and moral principles.
They served as a means of spreading the message of Islam to a wider audience and were
instrumental in gaining support for the religion.

Trade and Commerce: The Muslim rulers of the Slave dynasty encouraged trade and
commerce, which resulted in an influx of goods and ideas from the Islamic world. This
had a lasting impact on Indian society and culture, influencing everything from food and
clothing to music and art and made inroads for the spread of Islamic message to the
grassroots level. One of the main reasons trade and commerce helped spread Islam was
because of the commercial interactions between the Muslim traders and merchants and
the local people. The Muslim merchants brought with them their religion, culture, and
traditions, which gradually influenced the local populations. Backed by the Slave rulers

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and their administrative policies, Muslim traders also built mosques and madrasas
(religious schools) in the cities where they conducted business, which served as centers
for spreading Islamic teachings and practices. Additionally, the establishment of the Delhi
Sultanate provided a stable and secure environment for trade and commerce to flourish.
The sultans encouraged merchants from all over the world to trade in the region,
including from Central Asia, Persia, and the Mediterranean. This increased interaction
with different cultures and religions facilitated the spread of Islam.

Administration: The administrative framework and the wisdom with which the Slave
rulers, especially Sultan Shams-ud-Din Iltutmish ruled was among the primary reasons
why the Delhi Sultanate saw growth in Islamic influence to such great extents during their
time. Not only were the Sultans pious, but also men of noble character. This nobility was
an example for the public and an encouraging aspect for them to come towards Islam. It is
said that Iltutmish was so pious that only he was qualified to lead funeral prayer of
Khwaja Bakhtiyar Kaki according to the criteria laid in the will. It is imperative to keep in
mind that the Slave Dynasty ruled in the name of Islam so any steps they took directly or
indirectly affected the influence of the faith in the subcontinent. The slave rulers were
also the first rulers to unify the empire and consolidate the states under it by lauching
several conquests on Hindu lands and annexing them one by one, which gave birth to the
Islamic empire at large in India. Moreover, Iltutmish, the second ruler of the dynasty, was
able to get his authority approved by the Abbasid Caliph in Baghdad. This was a
significant development in the assertion of Muslim dominance and Islamic control over
the subcontinent since it gave notoriety from the Islamic center of power and cemented
the Delhi Sultanate as a legitimate Muslim Empire. He patronized several scholars,
including historian Minhaj-i-Siraj and the Sufi mystic Qutbuddin Bakhtiar Kaki. Iltutmish
invested in numerous waterworks, mosques, and civil amenities in Delhi all of which
elevated the Muslim rule’s stature in the public eye and brought stability. He also
commissioned the Hauz-i-Shamsi reservoir to the south of Qutub Minar and the
“madrasa” around it. He built several khanqah (monasteries) and dargahs (graves) for
Sufi saints. This kept the message and spirit of the sufi saints alive and kept the chain of
preaching strong throughout the subcontinent. He commenced the structure of Hamid ud-
din’s “Khanaqa” and built the “Gandhak ki Baoli”, a stepwell for the Sufi saint,
Qutbuddin Bakhtiar Kaki, who moved to Delhi during his reign.

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Conclusion
In light of all the factors, aspects, historical facts and evidence discussed throughout this
paper, one can arrive at the conclusion that the Slave Dynasty and its rulers had a
profound role in the serving of their religion in the subcontinent. Not only did they learn
from the mistakes of their predecessors but they also carved out a path to success for
those who were to succeed them. Each ruler has a different ruling philosophy and
governing intuition than the ones before them, where some may rely on conventional
techniques while others my follow a more aggressive approach. On one hand, we saw
Aibak governing the Muslim dominion by following a policy of conciliation and open-
handed generosity which earned him the title of “lakhbakhsh”, or “the giver of lacs.” On
the contrary, history paints Balban as the ruler who had a special craving for royal
ettiquette and noble standards where kissing the Sultan’s feet as a display of reverence
was normalized. However, at the end of the day the ultimate goal remained the same,
which was to establish and expand an Islamic empire. Every step of the Slave rulers was
subconsciously guided by the idea of keeping the Islamic government and influence intact
so that the there is a positive image of the faith globally and among general public as
well. Some may believe that Muhammad bin Qasim, Mehmud Ghaznavi and Muhammad
Ghori collectively served Islam to a greater extent as pioneers of the movement in
subcontinent, while others would be right to believe that the Mughals provided a more
inclusive environment for the projection of the faith, however, it is an indisputable reality
that the Mamluks took over at the most vulnerable time of the empire and unified a
landmass consisting of different languages and nations under the banner of Islam, with
the Sufis to their aid, while ensuring that everyone is treated fairly and has the means to
maintain some living standards. To sum up, it would not be entirely out of line to assert
that perhaps the Slave Dynasty was at the root of the reason why Muslim majority
countries like Pakistan and Bangladesh exist in the subcontinent, and had it not been for
their relentless conquests, we might still be Indian citizens, born to a different faith, but
such is the beauty of history and its consequences.

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