While Islamic scriptures like the Quran and Hadith are often quoted to negate the existence of social stratification among Muslims, authors of genealogical texts rely on the very same scriptures to foreground and legitimise discussions on descent and lineage. In the South Asian context, several conceptions of hierarchy as practised by Muslims in north India evolved over the course of colonial rule and were deployed interchangeably by Sayyids. These were based on notions of race, ethnicity, respectability and nobility, and occupational distinctions as well as narratives that referred to the history of early Islam. This article contributes to the study of social stratification among South Asian Muslims by exploring the evolution of Urdutarikh(historical texts) produced by Sayyid men in theqasbahof Amroha in the Rohilkhand region of the United Provinces during the late nineteenth and early twentieth centuries. The Sayyid authors narrated the past through the medium ofnasab(genealogy). While their texts place emphasis on lineage and descent to legitimise a superior social status for Sayyids, they also shed light on the changing social and material context of the local qasbah politics with the discourse on genealogy evolving into a form that engaged with social contestations.

中文翻译：

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印度殖民地时期穆斯林的赛义德和社会分层：阿姆罗哈的家谱和过去的叙述

虽然像古兰经和圣训这样的伊斯兰经典经常被引用来否定穆斯林之间社会分层的存在，但家谱文本的作者却依靠相同的经典来突出和合法化关于血统和血统的讨论。在南亚背景下，印度北部穆斯林实践的几种等级观念在殖民统治过程中不断演变，并被赛义德交替使用。这些是基于种族、民族、受人尊敬和贵族、职业区别以及提到早期伊斯兰教历史的叙述的概念。本文通过探索乌尔都语的演变，有助于研究南亚穆斯林的社会分层塔里克（历史文本）由赛义德人在卡斯巴19 世纪末和 20 世纪初在联合省 Rohilkhand 地区的 Amroha。赛义德的作者通过纳萨布（家谱）。虽然他们的文本强调血统和血统，以使赛义德的优越社会地位合法化，但他们也揭示了当地 qasbah 政治的不断变化的社会和物质环境，因为家谱话语演变成一种参与社会争论的形式。