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 Sayeed Mohammed, an Indian Odia educationist | |
| Total population | |
|---|---|
| c. 911,670 | |
| Regions with significant populations | |
 India (Odisha) | |
| Religions | |
 Islam | |
| Languages | |
| Majority:-Odia &UrduMinority:-Hindi |
Odia Muslims are a community of people hailing from the Indian state ofOdisha who follow Islam. They mostly descend fromindigenous converts to Islam along with a small proportion that migrated fromnorthern India.
It is uncertain when Islam first arrived in Odisha. It is believed that the first significant Islamic presence dates from the invasion of the Bengal general,Kalapahad. Commanding the army of SultanSulaiman Khan Karrani, theSultan of Bengal, Kalapahad defeatedRaja Mukund Deva ofCuttack in 1568, the Afghan rulerSulaiman Khan Karrani of Bengal sent his general Kalapahad to invade Odisha. The defeat and death of the Hindu king Mukunda Deva ended the rule of the Eastern Ganga and Bhoi dynasties as independent powers, bringing parts of Odisha under Afghan control. This marked the first sustained Muslim political presence in the region.[1][2]
In 1592, the Mughal emperorAkbar annexed Odisha after defeating the Afghans, integrating it into theBengal Subah. The Mughals organized the province into five sarkars—Jaleshwar,Bhadrak,Katak,Soro, and Rahangpur—and introduced Islamic administrative, legal, and architectural practices.[3]
Cuttack, the provincial capital, became the main centre of Mughal administration, housing mosques, madrasas, and Sufi shrines.[4]
During Mughal rule, Odisha experienced a period of religious syncretism. Muslim saints and scholars established dargahs such as the Qadam-e-Rasool in Cuttack, revered by both Muslims and Hindus.[5] The Satyapir cult emerged, blending Islamic and Hindu devotional traditions. The Odia language absorbed numerous Persian and Arabic loanwords, and Muslim poets likeSalabega composed bhajans in praise of Lord Jagannath, further illustrating cross-faith cultural integration.[6]
By the mid-18th century, Mughal authority in Odisha waned, and in 1751 the Maratha Empire took control after a treaty with the Nawab of Bengal. Under the Marathas, Muslim institutions survived, though political influence diminished. Many Mughal-period mosques, tombs, and madrasas continued to be maintained through endowments (waqf).[7]
TheSecond Anglo-Maratha War (1803) brought Odisha under British East India Company rule. Under the British, Muslims in Odisha lost most of their political privileges but retained cultural and religious autonomy through community institutions. Some prominent Muslim families adapted to new roles as landowners, traders, and artisans. Religious sites such as theKaipadar shrine andQadam-e-Rasool continued to attract pilgrims from across religious lines.[8]
In the late 19th and early 20th centuries, Odisha’s Muslim community remained a small minority but participated in broader anti-colonial and reform movements. Muslim educational institutions, including traditional madrasas and modern schools, were active in Cuttack, Balasore, and Kendrapara. Local leaders engaged with the Indian National Congress and regional movements for Odia language and identity, while maintaining religious networks throughwaqf boards and Sufi orders.[9]
Islam has had a very slow rate of growth in Odisha even during theMuslim rule as there had never been any major Muslimmissionary work. The current population of Muslims in Odisha is 911,670 (2011 census), roughly 2.2% of the total population. The city ofBhadrak has the maximum number of Muslims as a percentage of the total population (about 35%).[10][failed verification]
Most Odisha Muslims are Sunni while a small minority are Shia, belonging to such groups as theKhoja andDawoodi Bohra.[11]
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The figures indicate percentage of Muslims within the districts:[18]
The majority of the Muslim population in Odisha are adherents of Sunni Islam, predominantly following the Hanafi school of jurisprudence. Within the Sunni community, there are notable subgroups such as theBarelvi andDeobandi movements. These groups are primarily concentrated in urban centres likeCuttack andBhubaneswar, reflecting historical influences and migration patterns.[19]
A smaller segment of the Muslim community in Odisha adheres toShia Islam. Communities such as theKhoja andDawoodi Bohra have established their presence in key urban areas, contributing to the state's religious diversity.[20]
The Ahmadiyya community, though numerically smaller, actively engages in interfaith outreach and community initiatives. For instance, in regions likeSoro, Ahmadi Muslims have participated in social and religious activities, underscoring their role in the local socio-religious landscape.[21]
Historically, Sufi traditions have significantly influenced Odisha's cultural and spiritual heritage. The establishment of dargahs (shrines) and the integration of syncretic practices into local customs highlight the enduring impact of Sufi mysticism in the region. Although Sufi practices are not classified as a separate denomination, they are interwoven with both Sunni and Shia traditions in Odisha.[22]
Jamia Islamia Markazul Uloom, a centre of Deobandi Islamic study in Odisha, was founded in 1946 byMuhammad Ismail Katki, the third president ofJamiat Ulema Odisha.[23] Important Barelvi Madrasa are located at Bhadrak.
