Insight Islamicus

Shah-i-Hamadan Institute of Islamic Studies

University of Kashmir

ISSN: 0975-6590

The worldview of Islam is replete with an essentialist discourse laying a structural foundation for diverse offshoots through the prism of its divinely-ordained sources. This whole ideological aura revolves round the Quran and Sunnah--being the nerve center of Islamic intellectual tradition. The contemporary debate revolving around Islam portrays it as a fundamentalist and war-mongering radical extremist religion standing diametrically opposite to the essence of Islam. The clash of Civilization discourse has created more ripples in furthering the void between Judeo-Christian and Islamic tradition and this misrepresentation can be widely inferred in the writings of post-Enlightened secular liberal western intellectuals like Bernard Lewis, Christopher Hitches, Sam Harris and others who extend their unflinching support to trans-historicize the clash of civilizational theory. On the other hand, we see the positive dichotomies gaining ground i.e. Dialogue and Pluralism which remains at the epicenter of Islamic discourse giving it a quasi-divine status and a point of reconciliation between the trialogue of faiths. The loss of mutual understanding and co-operation between people of different religious faiths has altogether -**-dismantled the pluralistic outlook of societies which needs to be revisited under the guidance of sacred texts. Badiuzzaman Said Nursi is one among the important figures who discusses the importance of such initiatives and formulates a methodology for establishing a discourse of Dialogue and Religious Pluralism 1) This paper will focus on the manifestation of religious pluralism (al-ta῾addudiyyah al-dīniyyah) in the perspective of Badiuzzaman‟s Risala-i-Nur and how it act as a lynchpin for constructing and allocating multi-religious societies in its worldview. 2) It will also highlight the implications of Dialogue for peaceful and harmonious development in the multi-religious and multi-cultural societies. 3) For the modern mindset, the choice is simply a religious theocracy (which denies pluralism) or an aggressive secularism (which allows pluralism but only a privatized form of religion). Having looked at the traditional debate, we shall see how Nursi argues for a rich alternative, which affirms diversity yet also remains committed to the public nature of religious traditions.

Maqasid al-Shari’ah the theme relating the letter of the Divine law with the spirit and the universal objectives of the law; what is now rightly being called as “the Philosophy of Islamic Law”1 is the focus of this paper. From the very onset of the Islamic civilization the understanding of the Islamic sacred texts based upon the objectives, philosophy, purposes and spirit of the Shari’ah, and the early generation seems to be quite assertive about it, as observed by Hashim Kamali, “the precedent of the leading Companions indicated that they saw the Shari‘ah both as a set of rules and a value system in which the specific rules reflected overriding values.”2 The paper aims to put forward the definitions of maqasid al-Shari’ah etymologically as well as a subject. It is followed by discovering the genesis of maqasidi theme from the sacred texts and Prophetic life and how these principles were understood and practiced by the Rightly Guided Caliphs, particularly „Umar ibn al-Khattab, who is considered as imam al-maqasid, who saw the unprecedented social challenges during his tenure as the caliph. The paper concludes by considering the various typologies from classical scholarship down to modern scholarship.

Justice is the cardinal principle of Islamic thought and practice. History is witness to the fact that this principles were strictly adhered to by the al-Khulafa‟ al-Rashidun (four Rightly Guided Caliphs) in letter and spirit after Rasullullah (sallallahu „alayhi wa sallam) himself set the perfect practical example for the ummah. During the periods of Abu Bakr (radi Allahu „anhu) and „Umar (radi Allahu „anhu), the first and the second Khalifah respectively, the world witnessed the highest possible degree of perfection in governance as for as the ideals of justice and peace were concerned. However, voices were and are being raised that these principles could not be practiced up to the standard by „Uthman (radi Allahu „anhu) the third Khalifa. Although historical facts put big question mark to this misconception that was made to creep into the minds of people for reasons known to every serious student of the political history of the Muslims, yet, on the other hand, the Khalifah‟s sobriety and graciousness for all could not find favourable atmosphere to come to the fore because of the unfavourable situation he was caught in during his Khilafah. Notwithstanding the political turmoil and ungratefulness of some sections of the society, the Khalifah‟s benevolence towards his kith and kin for which he had obvious reasons in the Qur‟an and the Sunnah, there are some who argue that there occurred some degradation in the standard of justice during his Khilafah as compared to the periods of his predecessors. He is charged with nepotism and favoritism. This paper attempts to refute these allegations, besides highlighting the magnanimous approach of the Khalifah during his period of Khilafah and nobility of his character and his political acumen.

The paper explores the ideas and thoughts of one of very outstanding contemporary Shiite theologian Syed-ul-Ulama, Maulana Syed Ali Naqi Naqavi Saheb (1905-1988) on unity among Muslims. Modernization and its concomitant ideas have seriously challenged the religious traditions and Islam in particular. Hence, religious traditions have found a new fraternity to ward off the evil impact of materialistic modernism. Further Islamic groups—Shī„ah and Sunni, too have found fraternal inclinations for facing common threat of Westernization and Secularization. Compounding the crisis for religions and Islam in particular has been the concerted efforts of anti-Islamic forces—Secular, Zionist, Neo-Conservative Christians, Hindutva forces and Buddhist fascists to foment trouble in the ranks of Muslims and render them weak to withstand the onslaught of their adversaries. Fall of the West is obvious. It is Islam and Muslims who are poised to fill the vacuum to lead the humanity on the path of real progress on all fronts—material, spiritual, ethical and social. Therefore, enemies of Islam and Muslims while being unable to arrest the declining trend of their progress, try to finish the emergence of an alternative leadership by fomenting trouble among the Muslims on religious, linguistic, regional, and sectarian basis. Shī„ah-Sunni fault lines are the choicest areas of their focus. It is in this context that ideas of Syed-ul-Ulama Syed Ali Naqi are appropriated. He while being a bonafide Shī„ah theologian propounds the veracity of his religious group; nevertheless he recognizes the destructive role of the Modernization and Westernization on humanity in general and Islam and Muslims in particular. Further, he focuses on the commonalities of the two groups and considers them to overweigh the differences among them. In addition, he recognizes the machinations of anti-Islamic forces like Jan Sangh (predecessor of Bhartiya Janata Party—a brain child of Rashtriya Swayam Sevak Sangh—a Hindu Fascist organization) to see Muslims fight with each other. Syed-ul-Ulama in a pragmatic prescription advises both Shī„ah and Sunni to see the consequences of their infightings and follow the Qur‟ānic Injunction of ( وَّ وَ ااذتُ فْ سِ غذتُ وۡ ا سِ ا وۡاوَ فْ س سِ ا ) “Do not create mischief on Earth” (al-Qur‟ān, 2:11, 7: 56, 85). Likewise, develop fraternal relations among them, present a unified picture of Islam to the outside world, and not be a cause of notoriety for Islam.

The present article aims at giving a brief introduction to Tafsīr Bayān al-Qur’ān of Maulānā Ashraf ʻAlī Thānavī, a great Muslim scholar of India. The article throws ample light on the main characteristics and methodology of this Tafsīr (exegesis). Maulānā Thānavī has taken full advantage of the fundamental principles of tafsīr, like tafsīr al-Qur’ān bi al-Qur’ān, tafsīr al-Qur’ān bi al-Ma’thūr, etc. for the interpretation of the Qur’ānic āyāt. Some examples are given to show how he has maintained and applied these principles throughout his Tafsīr. Some examples are also given to show how Maulānā Thānavī explains the rabṭ (connectivity) of one sūrah (chapter) with the other / others and of one āyah (verse) with the other / others. Examples are also given to show the methodology of Maulānā in removing the doubts and misconceptions, and in answering the objections. The article also deals with the explanation of Maulānā Thānavī’s methodology with respect to bringing conformity among different Traditions of exegesis (aḥādīth of tafsīr / explanation) and different Traditions of causes of revelation (aḥādīth of asbāb al-nuzūl).

Information technology (ICT) has undoubtedly become the central drive for the evolution of a modern society. It is obvious without a modern and good education there can be no modern and good society. IT has connected the world including students with well known great scholars of the world. The Muslim world, like the rest of the world participates in the evolution. Muslims have learnt how to use IT to obtain Islamic materials such as translation of Qur‟an, Tajweed, Hadith, and Tafseer. This paper examines the attitude of Art students of Kashmir valley towards IT and Islamic Education. The results of this study provide information for policy makers and the researchers who are interested in understanding the role of IT in spreading Islamic education all over the world and clearing up the misapprehensions of non-Muslims about Islam.