Insight Islamicus

Shah-i-Hamadan Institute of Islamic Studies

University of Kashmir

ISSN: 0975-6590

In today’s world Islam is viewed as misogynist religion and it is incorrectly alleged that Islam is not giving equal rights to women. It is also said that Islam is oppressive towards women. The Muslim woman is being viewed as outdated or old fashioned by the world particularly by the West. But the question raised here is that is Islam really tyrannical towards women? This paper will examine the gender equality and women’s rights in the framework of Islam. The paper covers Islamic texts, talks about gender equality and women’s rights in the main source of Islam: Qur’anic verses and Prophet’s saying (Hadith/ Sunnah), in addition to the opinion of scholars.

Mathematics in the Islamic opinion is considered as the gateway leading from the sensible to the intelligible world. The contribution of Muslims in the field of Mathematics is extremely remarkable. The Muslim mathematicians preserved and expanded the classics in Greek mathematics that the world otherwise would have lost. Muslims originally contributed in the field of algebra and it proved to be the greatest of their distinctive achievements in mathematics. In the ninth century, the Muslim mathematician, Al-Khwarizmi wrote his classical work on Algebra, Ḥisab Al-Jabr Wal Muqabalah (the science of cancellation and reduction). A Latin translation of this text became known in Europe under the title Al-Jabr. Thus, the Arabic word for reduction, Al-Jabr, became the word algebra. The Ḥisab Al-Jabr Wal-Muqabalah introduced the use of Indo-Arabic numerals that, over time, came to be known as algorithms. Here I will try to bring into limelight the contribution of Al-Khwarizmi in the field of mathematics and also focus on how much Al-Khwarizmi played an important role in European renaissance.

The existence of differences is but natural because nature has put them in all the manifestations of life. In fact, none of the exquisite beauty and variety among human beings would have been possible if there were no differences in the languages, colours of skin, mental and physical capabilities and capacities, perceptions and thoughts, etc. It is based on these differences that we are able to differentiate one from the other, and can say that so and so created being possesses such and such characteristics. Thus, every created being possesses its own characteristics distinct from another. Based on this natural phenomenon, there existed some differences in our ancestors (aslāf) in the early Muslim history which continue to be there even today. These differences were mainly related to subsidiary matters and not to the basic tenets and fundamental beliefs of Islam. Our ancestors maintained standard norms of ethics and behavior during their differences. In this backdrop, the present paper aims at highlighting the nature of the differences that evolved during the periods of the Ṣaḥābah (Companions) and Tābi‘ūn, up to the present times. And more importantly the paper will be focusing on the methodology of the Prophet (صلى الله عليه وسلم) in training his companions to uphold manners and ethics in the face of differences so as to avoid any discord, schism or nasty accusations amongst one another. The development of the ethics of disagreement will be discussed throughout the paper. The paper will also explore how and under which conditions, and which type of differences prove to be positive and beneficial for the development.

Mysticism or spirituality is an important dimension of Islam. Its origin and nature has become a subject of much discussion in academics. Some trace its origin from ashab of suffah or those persons who wore wool (suf), an identification of simplicity / zuhad while others call it a later development - 1st century Hijra (period of the successors of companions of the Prophet (SAAS)). Nevertheless, the mysticism became a good legacy of Islam from 1st century Hijra and formed its doctrines and principles in a good deal. This got developed by a number of sufi personalities who delved deep in the mystical / spiritual aspects of life and produced a plenty of treatises resulting followers / orders of this Islamic tradition. Among the personalities mention may be made of Hasan Basri, Junaid Baghdadi, Abu Nasr al-Siraj, Shahab ud-Din Surawardi, Ibn Arabi, Sheikh Ahmad Sarhindi, Shah Wali-ullah and Maulana Ashraf Ali Thanavi. The present article makes a descriptive analysis of the meaning and doctrines of mysticism in Islam. Mysticism is here used in the sense of tasawwuf or spirituality. The first part of the article discusses briefly the meaning of tasawwuf which in Qur’ānic words is described as tazkiya and zuhad and in Hadith it is called ihsan (the deeper devotion to attain Allah’s intimacy- Qurbah). The second part discusses the basic doctrines of tasawwuf in which niyyah, ikhlas, sabr, tawwakul and shukr are analyzed in the light of the Qur’ān and the Sunnah and these doctrines develop a deep gnostic and pious personality of a man. We rely here on the Qur’ān, Sunnah and treatises of the eminent sufi scholars and the doctrines are derived from them and discussed with relation to their bearings on the spiritual and social self of man.

The paper is an effort to understand Qur’an and Sunnah about the growth of a human personality, from an ordinary being to an honored being of highest conduct. Islam with its holistic outlook of life (Dīn) advocates a vision in which knowledge (al-Ilm) is not sought for the sake of knowledge. Knowledge here, scriptural as well as cosmic/phenomenal (tadweeni wa taqweeni), facilitates a man to imbibe Islamic intellectualism in order to discover his actual being (al fitrah) and embrace the ever bigger reality of life (Al Aqeedah/ Iman). Here, virtue (called ma‘ruf) is not something inevitably required to be infused, but simply awakened (tazkir) in man, so as to enrich him in tranquility. For Islam every soul that has ever lived and that ever will live has at least once already sworn to have recognized its Creator. Therefore, in Islam, unlike nihilism-the defining characteristic of a postmodern society, Ilm destines a person to acknowledge the status of the Creator, the purpose of his being, the diversity of creation (seen as well as unseen), his relation with the world, the transitory nature of here and eternal nature of hereafter, the sense of accountability and besides it a consciousness to give everything its due. This confession and acknowledgement drives him to play his role as khalifa. Here man establishes a direct relation- Ibadah, and an indirect but more valued relation- Mu‘amlat, with the Creator. Now in order to generate punctuality in his/her deliverance and perfection in practice, while offering his/her Ibadat and performing his/her Mu‘amlat, man is always provided with Uswah (archetype). Uswah, in theory, are Scriptures (Qur’an with its uncorrupted text, as the final one) and, in practice, the Prophets of God (Prophet Muhammad صلى الله عليه وسلم as the final one). The ultimate objective (ghayat-ul-ghayah) of this evolutionary process resides in what Islam calls Ihsan / raza-bi-Allah / Khashiyah. It is the state whereby man acts as God’s co-worker to maintain the harmony in cosmos. But again who are the ones to attain this Khashiyah? To it, Qur’an replies that only those, of God’s servants attain Khashiyah who are knowledgeable. Thus the cycle goes on and a dynamic, honored personality comes into being.

The paper entitled “Study of Vedant and Sufism: Some Methodological Problems” is based on the premise that ‘back to religion call’, shall necessarily be matched by the ‘back to study of religion’. That the reunion of the existing body of knowledge reveal some methodological problem resulting in incomprehensive explanations and perspectives; facts without logical correlation significant and occurrences lacking appropriate frame of reference. However, both traditions; Vedant and Sufism are in agreement that despite a materialistic thrust in every walk of human life and a sweep of scientific explanations for every phenomenon, characterized chiefly by causal relationship, the perennial quest and urge for truth and absolute reality is yet to reach its climax. The fundamental questions with regard to creator, creation, man: his relation to and his place in the universe are still nagging and unanswered. Sufism and Vedant – the mystical versions of two great traditions: Islam and Hinduism present a way out based on the premise that there is more beyond to so called experiential world- realm which is logically indescribable through empirical knowledge. That transcendence and the realm beyond are outside the purview of appropriation in absolute terms and that the realm beyond is more experienced than explained. The very nature of both traditions pose methodological problem of conceptual comprehension. Individual experiences in abstract form defy universal definitions because a knowledge based on intuition and personal experiences lack a knowable structure. Survey of existing body of knowledge with regard to Sufi and Vedantic concepts, doctrines, prescriptions and proscriptions and ritualism are besieged with the problem of language and culture context where these developed. Vedic knowledge articulated through archaic Sanskrit; a dying written and spoken language in its own place of origin. The Sufi treatises spread across continents; the bulk of which is yet to be documented, besides being multi lingual. Innumerable versions of doctrine, ritual practices, division in orders and sub orders render application of a single theoretical model almost impossible.

The modern development of Islamic economics began with the turn of the 20th century. During the post-colonial era, as Western ideas, including Western economics, began to flourish, especially in the 1960s and 70s, several Islamic thinkers worked to develop a unique Islamic economic philosophy with its own answers to contemporary economic problems. They have put efforts to develop this new economics based on Islamic principles. The spirit was to transform Islamic teachings into economic realities. Although contemporary Islamic economics is a modern creation of twentieth century yet its roots go back to the 7th– 12th century when the classical Muslim scholars dominated the world’s scientific tradition. Impressive progress has been made so far to make Islamic economics more advanced, systematic and modern. Amongst the pioneers of Islamic economic thinkers in modern times is Muhammad Umar Chapra. He has sought to respond to the many challenges that the modern economic system poses for Muslims. He is one amongst such Islamic economists who have shown genuine flexibility and creativity necessary for the evolution of a new discipline along with a strong sense of history, moral integrity and intellectual commitment to Islam. In this paper an attempt has been made to highlight Dr. Chapra’s contribution to the development of Islamic economic thought in modern times focusing on some specific themes of the subject.

Social etiquette is highly essential for the solidarity among the members of a society. The need of its observance is felt and advocated in all the ages of history. And in this modern age, its need and importance is felt most intensely. Islamic scholars have contributed extensively in this field, not only through their writings but also through their practical demonstrations. They have strongly emphasized on the importance of the teachings of social etiquette, ethics and beautiful social conduct. They have also explained each and every aspect of social etiquette in the context of their respective times, and based their explanations on the spirit and purposes of Islamic Sharī‘ah. Maulānā Ashraf ‘Alī Thānavī is one of the most prominent Sufi and Jurist who devoted considerable attention towards the rectification of morals and social behavior. In fact, he wrote extensively on this subject, and trained his students, disciples and associates to live a disciplined and civilized life in which every member should feel it his own responsibility to render help to others, to speak politely and in a civilized manner, avoid doing anything that could inflict harm to the life, honor or property of others. In the light of the writings and speeches of Maulānā Ashraf ‘Alī Thānavī, the present paper attempts at explaining the importance and value of social etiquette in Islam. Furthermore, the paper attempts to look and understand the methodology of Maulānā Thānavī in deducing the principles and details of good social behavior from the primary sources of Islamic Sharī‘ah. The study of the writings of Maulānā Thānavī lets us know his outlook on the social etiquette in the context of Islamic Sharī‘ah, and how he defines the essence of the good moral character in the light of the spirit of Islam.

Theism, atheism, god, matter, reality, consciousness, cosmos, design

The poetry of Sheikh ul-Alam (R.A.) is an expression of sustainability and caution for the present as well as future generations. His highbrow, mystical, and spiritual inspiration continues to be sensed in the contemporary world. The present study identifies the important role of Sheikh ul-Alam’s (R.A.) teachings in the upliftment of moral values in the people of Kashmir. Furthermore, it found that Quran is the ultimate guidance and he who imbibes the Quran comprehensively will surely defeat the Satan and realize inner and outer purity. The literature on Sheikh ul-Alam (R.A.) is indeed a great asset for not only the Kashmiri culture but also for the development of Sufism in Kashmir. For that reason, the present study embarked upon the journey of revisiting Sheikh’s philosophy and poetry in order to become a better human being.