Bihari Muslims are those adherents of Islam who identify linguistically, culturally, and genealogically as Biharis. They are geographically native to the region comprising the Bihar state of India, although there are significantly large communities of Bihari Muslims living elsewhere in the Indian subcontinent due to the partition of India in 1947, which prompted the community to migrate en masse from Bihar to the dominion of Pakistan (both West Pakistan and East Pakistan).[8][9]
Bihari Muslims make up a significant minority in Pakistan under the diverse community of Muhajirs (lit.'migrants'), and largely began arriving in the country following the Bangladesh Liberation War of 1971, which led to the secession of East Pakistan from the Pakistani union as the independent state of Bangladesh.
The majority of Bihari Muslims adhere to the Sunni branch of Islam and the adoption of the religion by Biharis traces back to the 14th century, when Afghan traders and Sufi missionaries began to arrive in the region a century prior to the Mughal conquest of India.[10] There are also a significant minority of Biharis who adhere to the Shia branch of Islam, largely residing in Patna and Gopalpur in Siwan, tracing their religious descent to Shia Muslim settlers of distant Persian ancestry from Lucknow in neighbouring Uttar Pradesh, who arrived in the region during the 19th century.[11]
The large-scale arrival of Muslims in Bihar began in the 14th century, when Turk traders and Sufi saints-warriors settled in the South Bihar plains and furthered the process of agricultural colonisation while also spreading Islam among the local populace. Muslims were not the only new immigrants to Bihar during this period. Inscriptions in Bihar Sharif tell of a Sufi warrior by the name of Malik Ibrahim Bayu who came to Bihar and defeated the non-Hindu Kol tribe who had been oppressing the local Muslims. He conquered many Kol chiefdoms.[12]
Some of the kings and chieftains of medieval Bihar were Muslim. The chieftaincy of Kharagpur Raj in modern-day Munger district was originally controlled by Hindu Rajputs. In 1615 after a failed rebellion by Raja Sangram Singh, his son, Toral Mal converted and he changed his name to Roz Afzun.[13]
The Faujdars of Purnea (also known as the Nawabs of Purnea) created an autonomous territory for themselves under the leadership of Saif Khan and ruled in parts of Eastern Bihar in the early 1700s. They were engaged in a protracted conflict with the neighbouring Kingdom of Nepal.[14]
Many Bihari Muslims migrated to West Pakistan and East Pakistan (now Bangladesh) after the 1946 Bihar riots[15]following partition of India in 1947.[9][16] In the context of the 1971 war in Bangladesh, Biharis were seen as collaborators of the Pakistan Army and subjected to violence of all sorts. They then sought refuge in Pakistan. While the 1973–74 Delhi Agreement facilitated the repatriation of some refugees, only 144,800 non-Bengalis were repatriated to Pakistan, with over 258,000 left awaiting relocation. In Pakistan, many settled in Karachi's low-income neighbourhoods such as Orangi Town, Korangi Town, Musa Colony, and others. However, these communities remained vulnerable, particularly during ethnic conflicts like the Qasba-Aligarh Colony Massacre in 1986. Repatriation efforts slowed significantly after 1982, with only 15,000 Biharis resettled in Pakistan by then. A brief resumption in 1993 resulted in the transfer of just 53 families before protests halted the process again.[17] This has led to the issue of stranded Pakistanis in Bangladesh. In Bangladesh, Biharis faced legal and social barriers to citizenship. It was not until a 2008 Supreme Court ruling that Biharis born after 1971, or who were minors at the time, were granted Bangladeshi citizenship and voting rights.[18]
The 1989 Bhagalpur violence was one of the deadliest episodes of communal rioting in post-independence India. Beginning in October 1989 in Bhagalpur and spreading to nearby villages, the violence lasted nearly two months, killing over 1,000 people, most of them Muslims, and displacing thousands, leaving a lasting impact on Indian Bihari Muslims.[19][20][21]
Sum total of this table is 14,780,500 Muslims out of 83.0 million total population in 2001 census, hence Muslims were 16.5% of total population in Bihar. In 2011 census, total population grew to 103.9985 million, of which 16.9% or 17,557,809 were Muslims.[23] During 2001–2011, Muslims grew by 33.433%, while non-Muslims grew by 23.537%. District-wise break up by religions for 2011 is not available.
Kishanganj is the only district in Bihar with a Muslim majority.
Muslim communities
This is a dynamic list and may never be able to satisfy particular standards for completeness. You can help by editing the page to add missing items, with references to reliable sources.
In common with the rest of India, the Muslims in Bihar are largely descendants of native converts from various castes.[24] The rise of the Indian Muslim population can be traced back to the early 12th century, with many conversions to Islam taking place during the rule of the Sur Empire, which had established its capital in Sasaram.[25]
The Iraqi/Kalal was counted as a subset of Bania caste. Prominent members of the Kalal community had protested against the state government and demanded a separate categorisation.
Culture
Traditional Dress
Among Bihari Muslims, traditional attire reflects a blend of Islamic modesty and regional cultural aesthetics. One notable example is the chaapa dress, commonly worn by Bihari Muslim women, particularly in rural and semi-urban areas. The term chaapa (from Hindi/Urdu: छाप/چاپ) means "print" or "stamp," referring to the block-printed or hand-stamped designs featured on these garments.
Chaapa dresses are typically made of cotton and are adorned with floral, paisley, or geometric motifs in vibrant colours. The outfit usually consists of a long tunic (kurta), a lower garment such as a salwar or lehenga, and a matching dupatta. These dresses prioritise comfort and modesty while showcasing local textile traditions. Although machine-printed versions have become common, traditional hand-block printed chaapa fabrics continue to be worn on festive and religious occasions.[26][27]
The chaapa dress is an example of how Bihari Muslim clothing preserves local artisanal techniques while expressing cultural and religious identity.[28]
Food
Bihari Muslim food culture is a part of Bihari cuisine that combines local agricultural traditions with Islamic culinary influences brought by Persian, Afghan, and Mughal contacts. It is known for its strong non-vegetarian dishes, festive and wedding foods, and everyday staples rooted in regional taste like Bihari Kabab, Pulao Gosht, Kofta, Baqer Khani, Qeemami Sewai, Zarda and Makuti.[29][30][31]
Bihari Muslims have made significant contributions to Urdu and Persian literature, particularly from historic centers such as Patna. Renowned poets like Shad Azimabadi, Bismil Azimabadi,[41]Hussain Ul Haque and Kalim Aajiz[42] played an important role in the development of Urdu poetry and literary culture. Rasheed-Un-Nisa was the first female novelist from Bihar. She authored the Urdu novel Islaah-Un-Nisa, although her name was not originally credited as the author in the book.[43] Muslims in Bihar also established important libraries and literary institutions that promoted education and intellectual life, most notably the Khuda Bakhsh Oriental Public Library in Patna,[44] founded in 1891 by Khan Bahadur Khuda Bakhsh.[45] It houses one of the richest collections of Arabic, Persian, and Urdu manuscripts in India.[46] Other institutions, such as Madrasa libraries[47] and private collections maintained by scholars, also contributed to preserving Islamic scholarship[48] and Indo-Muslim literary traditions in the region.[49][50]
Role in Politics
Pre-independence
Mohammad Yunus served as the first Premier of Bihar Province under British India from 1 April to 19 July 1937. Elected to the Bihar Legislative Council from the West Patna (Rural) constituency on the Abul Muhasin Muhammad Sajjad's Muslim Independent Party ticket, his party secured 20 of the 40 Muslim-reserved seats, while the Congress won four. Yunus sought to form a coalition with the Congress to demonstrate Hindu–Muslim political cooperation, but the proposal was declined. He subsequently headed a short-lived minority government until it fell, after which a Congress ministry led by Shri Krishna Sinha, with Anugrah Narayan Sinha as deputy, assumed office on 20 July 1937.[51]
Abdul Ghafoor served as the 13th Chief Minister of Bihar from 2 July 1973 to 11 April 1975 and remains the only Muslim to have held the office in post-Independence Bihar. He later became Union Minister for Urban Development in the Rajiv Gandhi government in 1984. During his parliamentary career, he was elected to the Lok Sabha three times in 1984, 1991, and 1996 representing the Congress and later the Samata Party.[56] During the 1990s, following the rise of Lalu Prasad Yadav in Bihar politics, leaders such as Mohammad Shahabuddin emerged as influential Muslim political strongman from Siwan, Bihar. A prominent political figure, he served twice as a Member of the Legislative Assembly of Bihar and four times as a Member of Parliament. He was later convicted in multiple criminal cases.[57][58] The M-Y (Muslim-Yadav) political alliance between Muslim and Yadav voters was consolidated by Lalu Prasad Yadav from the early 1990s to the early 2000s. This social coalition became the core electoral base of the Rashtriya Janata Dal and played a crucial role in its long-term political dominance in Bihar.[59][60] A section of Muslims in Bihar shifted their support to Nitish Kumar and his party, the Janata Dal (United), particularly during his tenure as chief minister after 2005. His government’s initiatives, including reopening cases related to the 1989 Bhagalpur riots,[61] providing compensation to victims, and introducing reservations for Pasmanda Muslims in local bodies, helped build trust among sections of the Muslim community. These measures contributed to Nitish Kumar gaining significant Muslim support despite his alliance with the Bharatiya Janata Party.[62] Muslims constitute about 17–18% of Bihar’s population and have historically been a key electoral constituency, particularly concentrated in the Seemanchal region. Muslim political representation in Bihar has declined in recent years, with only 11 Muslim Members of the Legislative Assembly (MLAs) in 2025.[63][64]
↑Arshad, Sameer (5 November 2012). "Will Nitish's visit boost Biharis in Pakistan?". Times Of India. Abdul Kadir Khanzada, who represents Orangi Town in Pakistan's parliament, said he would like to welcome Nitish to his constituency, where a majority of over a million people have their roots in Bihar.
12Sajjad, Mohammad (13 August 2014). Muslim Politics in Bihar: Changing Contours. Routledge. ISBN978-1-317-55981-8. Others got attracted to the supposedly greener pastures in West Pakistan. Hence, in Karachi, a separate Bihari colony of construction labourers came into existence even before Pakistan was formally created. ... Moreover, some of the wealthier Biharis migrated towards West Pakistan. In order to induce further migration, Maulana Abdul Quddus Bihair, Chairman of the Bihar Relief Committee (Karachi) and also of the Jamiat-ul-Ulema-e-Islam began propagating that there was a better scheme of land and flats to be given to them in Karachi by January 1947. Quddus presented the province of Sindh as a destination that offered openings for traders, cultivators, labourers, contractors, manufacturers, weavers and professionals, and therefore was the 'best substitute for Bihar'.
↑Prasad, Ram Chandra (7 November 1983). "Bihar". National Book Trust, India – via Google Books.
↑Yogendra P. Roy (1992). "Tahawar Singh-A Muslim Raja of Kharagpur Raj (1676 - 1727)". Proceedings of the Indian History Congress. 53: 333–334. JSTOR44142804.
↑Qasmi, Ali Usman; Robb, Megan Eaton (2017). Muslims against the Muslim League: Critiques of the Idea of Pakistan. Cambridge University Press. p.2. ISBN9781108621236.
↑Hasan, Mushirul (13 March 2019). Legacy of a Divided Nation: India’s Muslims since Independence. Routledge. ISBN978-0-429-72121-2. This address was condemned by, among others, Abdul Qaiyum Ansari, president of the All-India Momin Conference (serving the interests of Muslim weavers in UP and Bihar), and Mir Mushtaq Ahmad, a Delhi socialist leader. Hindustan Times, 31 July, 1 August 1949.
↑Azizi, Alauddin (2004). The Saga of a Freedom Fighter. Book Enclave. p.71. ISBN978-81-8152-072-2. Abdul Qaiyum Ansari Sahib was an orthodox nationalist. He was a passionate patriot and a staunch advocate of united and undivided India.
↑"Who is this Freedom fighter from Bihar?". The Milli Gazette. Retrieved 9 January 2025. Ajazi opposed Jinnah's Two-nation theory. Muslim League workers used to come in batches at his residence, virtually spitting and shouted slogan 'Ghaddar-e-Qaum'.
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