Kayam Khani

Kayam Khani or Qaimkhani is a Muslim community that claims a Rajput descent from Hindu Chauhan Rajputs. They converted to Islam in the 14th century.^[1][2] They are found in the Indian state of Rajasthan and in the provinces of Sindh and Punjab in Pakistan.

History

The Kayam Khani is a community, which derives its origin from the Hindu Rajputs of Chauhan clan who embraced Islam.

Jaan Kavi(Neimat Khan) traced the history of Kayam Khani from its hero Kyam Khan, who laid the foundation for Kayam Khani Nawabi rule in Hisar (city) in Haryana. Jaan Kavi was a prolific author writing during 1671-1721. ^[3] He writes that the founder of this community was Mote Rao Chauhan, a Hindu ruler of Daderva state in Churu district.^[4] He had four sons named Jainand, Jabar Chand, Jagmal and Karam Chand. It was Karam Chand whom Firuz Shah Tughlaq met within a jungle near Hissar where the young Karam Chand was resting for a while under a tree which was completely covering him to give comfort. Firuz Shah Tughlaq enquired about the young Karam Chand’s family details and took him to Delhi. After seeking consent from Mote Rao Chauhan one of his subordinates Firuz Shah sent Karam Chand to Sayyed Nasir for Islamic training. Thus Karam Chand embraced Islam and changed his name to Kayam Khan. Later in his two elder brothers Jaichand and Jabarichand also joined him in the pursuit of Islam. However, it is the descendants of Kayam Khan who were known as Kayam Khani, but in due course the descendants of his brothers, who changed their names to Jainand Khan and Jahardi Khan were also included in the fold of Kayam Khani community.

Kayam Khan established his Nawabi rule in Hissar. His sons established Jhunjhunu Nawabi and Fatehpur Nawabi was established by Fateh Khan in 1934. Kayam Khani are distributed mainly in Churu, Jhunjhunu, Sikar and Nagaur districts.^[5]

People

The Kayam Khani are divided into Taj Khani and Mohammed Khani. They have thirty exogamous aals (lineage) common to each division. These are Fateh Khani, Jalal Khani, Alaf Khani, Dibour Khani, Khanjedi, Daulat Khani, Raju Khani, Rukan Khani, Selam Khani, Sahan Khani, Saleem Khani, Rukan Khani, Bhoi Khani, Hathi Khani, naswan,malkan,matwan, Elamn, Jainan, Joi, Akhan, Bhoil, Chail,Malwan, Jate, Tanwar, Bar Gujar, Bhaleem and Tanjavn. They maintain exogamy at the lineage level, but observe endogamy at the caste level. The aal with suffix Khani are treated to be superior ones in comparison to other viz. Zoia. Choil, Jaiuan etc. The age at marriage for girls range from sixteen to twenty-two years and for boys from twenty to twenty six years. The mode of acquiring mates is through negotiation. Marriage is contracted as per Islamic dictions. Monogamy is the rule. Traditionally mehar is given in cash at the time of marriage. Dowry in the form of gifts is given. There has been an increase in the amount of mehar in recent years. After marriage partilocal residence is the usual rule.^[6]

The Kayam Khani family is usually of extended type. However, nuclear family is increasing. Avoidance is observed between father-in-law and the daughter-in-law and with younger brother’s wife. Joking relations with sister’s husband is prevalent. Property is divided equally among the sons. Daughters, sisters and other women of the house have no claim in property. In the event if one has only daughter, the property goes to next of his Khandan’s male member or he may give to his daughter’s son. Succession flow is from father to his eldest son.

They Kayam Khani women are not treated as equal. In the male-dominated Kayam Khani community, women have no say in matters regarding rules and regulations of the community. Their world is confined within the four walls of their homes. Inter-family linkages in and outside the community are based on ritual and economic consideration. Now nuclear type families are found as working units. This has become more obvious with the inflow of foreign money earned by some of these people from Gulf countries.

First delivery take place at the natal home or husband’s home depending upon the convenience. Family people give name to the new born child. Sunnat (circumcision) is essential for a son and is performed between three and five years of age. Marriage is solemnized at the bride’s house. The groom is a regional style performs toran. The consummation takes place at the groom’s house.

Death rituals are performed in accordance to the Islamic rites. Dead body is taken on a bier to the grave yard where it is buried with all Islamic rites. The kayam Khani are traditionally a community of warriors. The Hindu elements engaged in the marriage rituals like mandap, toran etc. are gradually fading out. Presently their primary occupation is service in Army, Police and other security forces. Some are in agriculture. Of late, a few of the Kayam Khani have entered into transport business and other petty business as well. In rural areas Kayam Khani villages maintain master-client relations with the Kamins(service castes). The Kamin Karu include the Khati, Nai, Manohar, Kumhar, Chamar, Mehtar and Miru. Recently a few have gone to Gulf countries as unskilled and skilled laborers and trades for better earning. Recently at the national level the Kayam Khani have organized a Maha Sabha named Rajasthani Kayam Khani Maha Sabha. The object of this Maha Sabha is to fight against the evils of the community and bring about betterment in general status of the community. The Maha Sabha is well organized and active up to village level.

Thes cases of disputes are settled mutually. Personal disputes are often taken to the court of law. They sing folk songs at the time of marriage. They kayam Khani profess Islam. They go to mosques to offer Namaz daily. They also go to some Dargah like Dargah of Peer Nazumuddin in Fatehpur and of Kwaza Gareeb Nawaz in Ajmer. They observe Id-ul-fitre, Id-ul-Adha, Shabbebarat, Chehallum, Moharram, etc. The Bhat, a Hindu community is closely linked with them. They keep the genealogical records. In religious sphere, the Kayam Khani have dependence on Muslim maulavis and kazi. Their social circle in towns has increased its fold to accommodate and interact with people of different walk of life. There has been positive impact of literacy and education in Kayam Khani community. Their children go to schools.^[7]

References