Insight Islamicus

Shah-i-Hamadan Institute of Islamic Studies

University of Kashmir

ISSN: 0975-6590

Allah, God, is the creator of all things, and Islam teaches that humankind is God’s Steward (al-khalifah): the Quran states, “I am setting on the Earth a Steward.” Humans in Islam are the central creatures of the earthly sphere, but can exercise power over things only in obedience to God’s laws. And divine law (al-shari`ah) specifically includes duties to the natural environment. Laws forbid pollution and instruct the planting of trees and gentle treatment of animals. Today, with the growing awareness of the dangers facing our planet and the great interest in green ideas, a reflection on the guidance of the Prophet (Pbuh) in this area proves helpful and relevant. In this paper an attempt has been made to find out the major causes and effects of modern environmental crisis. Also to find solutions to the modern environmental problems like deforestation, Water Crisis, climate change, food scarcity, flooding, draught etc. from the Islamic point of view has been made. Can religion provide the antidote for dealing with these tendencies? Can it mobilize the positive forces in our breasts to address this matter? It has been shown in the paper that there is ample content in the sacred traditions of Islam to cope up with these issues. This paper is an attempt to explain how Islam defines human connections with the earth and how we may be kinder to it as the source of the generous gifts that sustain all our lives. Today, when we are exploiting natural resources injudiciously and moving towards chaos, such understanding must be developed by re-establishing the cultural and religious values in society

Though the concept of social equality in the message of Prophet Muhammad (SAW) has been vividly highlighted and discussed from time to time, but to delve deep into his message of social equality it seems quite apt to find the bases of the same. The present paper would be a humble attempt to showcase the fact that how the Prophetic model of an egalitarian society, apart from being based on the righteousness of conduct (taqwa), is firmly based on the notions of the primordial human dignity (karamah) and the organic unity of the mankind, and how these notions formulate the underlying principles for establishing a just social order.

The main purpose of this research paper is to have an overview of the valuable contributions of Abdelkader El-Djezairi, one of the most powerful figures in the history of Algeria. Popularly known as the courageus resister against the French occupiers of his country and the savior of the Christians in Syria during his exilic stay in 1860, his Islamic insights and transformative measures, especially in the spiritual spheres, with the aim to revivify the dormant community which was nothing except a living corpse, are to be examined. Belonging to the spiritual chain of Muhyuddin Ibn ‘Arabi (al-Shaykh al-Akbar) through his grandfather, he chose to implement the Akbariyya Doctrine (theosophical spiritualism) which he saw as the vigorous and effective solution to the cataclysmic condition faced by the Muslim community back then.

Contemporary challenges facing humanity are multi-faceted. Especially advancement of technology has ushered a new generation of millennials with their own unique set of problems and challenges. Amidst other things, this new era has taken its toll on peoples` mental health. According to World health organization`s (2018) report on depression, globally 300 million people across all ages suffer from depression. In addition some of the issues underlying these mental disorders, prevalent at an alarming rate, are issues of self-esteem, a sense of purposeless, body-image, and pathologic worrying about future. This study attempts to explore how Quran, the holy text of the Muslims helps to do away with the issues of mental health. The reason for taking Quran as an object of analysis is that it is a text of religious authority for Muslims and therefore important in shaping their worldview. In order to achieve this objective the relevant verses of the Quran will be identified, then themes will be drawn at two levels, one at the level of translation of the verses and the other at the level of the interpretation (exegesis). The analysis of the identified verses reveals the following themes: spirituality (a connection with the divine), superiority of man over the rest of the creation, and certain Islamic practices which help to do away with the issues of mental health. It, therefore, becomes evident that Quran promotes those thoughts and behaviors which equip humans to deal with challenges that face humanity at any given time.

It is an established fact that a cross section of population of our society remains away from the conventional system of banking because of the reason that the said system is interest based and interest in all its manifestations is strictly prohibited under their religious commandments. To include this section of the society in the financial system there is a dire need of Interest Free Financial Institutions (IFFI). However, the banking laws in vogue here do not allow such interest free banking to function. Thus other legal and viable options are to be explored for their financial inclusion. This write up gives an overview of the banking laws in vogue here that do not allow the IF banking to operate. It also tries to study the other available options like “Non-Banking” financial companies and Registered Cooperatives. In cooperative sector there are central government laws like MS CS Act of 2002. At state level, certain states have also passed such Acts under which registration of autonomous Cooperatives is possible. One such Act is also in vogue in J&K since 1999. The write up deliberates upon the sections of this act under which the registration of such autonomous Cooperatives is possible which can function as credit institutions on interest free lines. Lastly the write up studies the case of one such credit institution (Crescent cooperative Ltd. Anantnag Kashmir) with reference to its registered A.O.A and its policy of deposits and advances. The Cooperative has been registered under J&K Self-Reliant Cooperatives Act of 1999 in April 2015 and is successfully going to complete its 5th year in providing IF Credit facilities to its members. In this way the write up tries to provide a practical road map for implementing the concept of interest free microfinance, legally and viably, till such institutions are allowed to function here under banking laws.

A lot of research these days is going on the development of Muslims today in different academic institutions throughout the World. Many theses, books and research paper are being published but this article seeks to analyze the current developmental conditions of Muslims in a unique way. A digital comparative study has been commenced, especially of Muslims Majority Countries (MMCs) in comparison to some developed nations of the world in the fields of demographics, education, technology, economy, infrastructure and sports etc. The study will be helpful to figure out the current developmental status of the Muslim World today.World’s 57.9% of children out of school (primary) are residing in only 19 MMCs. The children out of school in USA are 1,800,414 whereas in Pakistan they are 5,370,428 approximately three times of USA. Though, the population of USA is 1.6 times larger than of Pakistan.

Badiuzzaman Said Nursi (1877-1960) is one of the twentieth century’s visionary Muslim thinker and great scholar from Turkey, who developed his ideas on Educational reforms and devised his own method of teaching, combining the religious education with modern scientific education. His views about integration of religious education and modern scientific education are very positive and relevant given the backwardness of Muslims in educational field worldwide. The Madrasah al-Zahra Model given by Said Nursi stands for “integration of knowledge” and has taken full cognizance of the needs of scholars on multidimensional approach viz, religion, science and morality. Nursian model provides an alternative which meets the challenges of modern world and also presses upon the much needed values that education should imbibe to face the new challenges in the wake of westernization of education which leads to cultural and moral onslaught. The Integration of knowledge aims to address the problems of education so as to develop a fruitful and healthy interaction between religious education and modern scientific education. The unique civilizational features of Madrasah al-Zahra model make it a most suitable and culturally viable model for Muslims world all over the globe in particular and the common educant in particular. Therefore, studying this model in depth is highly desirable in the context of the contemporary pedagogical and epistemological issues of integrated Education.

There are various forms of dialogue undertaken by the scholars to build the relations among religions such as: “Interfaith dialogue” and “Interreligious dialogue”, and at larger level dialogue among cultures and civilizations such as “dialogue among civilizations”. Muslim perspective of dialogue is twofold because it takes both forms of dialogues into contemplation. First, because interreligious dialogue is commanded and reflected by the Quran and traditions of Prophet, and here we hit upon a wealth of precepts and events which reflect, when and how Prophet Muhammad determined the relation with other religious communities- Polytheists, Christians and Jews. Second, Quran and traditions of Prophet Muhammad also maintained the relations with other tribes and communities for trade and cross cultural interactions. This legacy of twofold dialogue has been continued by the Muslims up to our times. The Muslim perspective of dialogue, therefore, with the other religious communities, is not only at mundane level nor is this dialogue at religious level only but this dialogue takes place at both levels; worldly level and at religious level .This article will study the “Muslim perspective of dialogue” which is the “interfaith dialogue” and the dialogue with other civilizations which is more political in nature.

Financial inclusions now a day buzz word and have attracted the attention of policy maker’s researchers and academia. However the cross country data reveals the gap between Muslims and non-Muslims with regard to financial inclusion is very wide. The Islamic economic system with the policy of inclusion has the scope to play its role. The study will make an attempt to take away the fact that Islamic microfinance has the potential to not only respond the unmet demand but also to cater and care for less fortunate with microfinance power to provide financial access to the poor.

Islamic economic thought is as old as Islam itself, reflected as Islamic economic norms and values, and not as a separate discipline of knowledge. As a complete code of life, Islam provides guidance in all spheres of human activities, including economics, which has been treated, and hence dealt with, as an integral part of life, and not as a one-sided discipline segregated from its other dimensions, as often evident in other economic systems. This nature of Islamic economic thought is reflected in the nature of its presentation in the basic Islamic sources. The Qur’an does not provide a chapter on economic matters. The Sunnah, in its origin, did not come out of the prophetic lectures on economics, but rather it originated as response to economic circumstances in different occasions, although the compilers of the Sunnah have sometimes put the traditions related to economics and business under the title Mu’amalat. The process of research in the area of Islamic economics, as a response to the needs of the time, continued as in the other branches of science and knowledge during the medieval times. It became weak with the downfall of the Muslim era and ultimately, stopped when the Muslims lost their position in knowledge, science and technology as a result of colonization and deliberate conspiracy of the colonial powers. The modern development of Islamic economics began with the turn of the 20th century. During the modern 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. Muslim scholars have put efforts to develop this new economics based on Islamic principles. The spirit was to transform Islamic teachings into economic realities. Impressive progress has been made so far to make Islamic economics more advance, systematic and modern. It is in this background that this paper attempts to highlight the role of women to the modern Islamic economic thought. The paper will analyze how Islamic economics and finance got developed in contemporary times viz-a-viz Muslim women’s contribution to it. A general overview of the paper will not only highlight the contribution of women towards the Islamic economics but it will also explore the future prospects which it upholds particularly for the women who are interested in this field

Anawr Shah Kashmiri, a versatile genius, occupies a prominent position among the commentators of hadith literature that India has ever produced. The hadith Literature means the literature which consists of narration of the sayings of the Prophet and the things approved by him. Allamah Kashmiri is said to have ushered in a new era in the commentary of hadith literature in India. He was a great scholar, poet, philosopher, orator and above all, a great commentator of hadith Literature. He will be remembered with his matchless contribution in imparting Islamic education. His nature and mental set up had been shaped to be a great Islamic jurist and a momentous commentator of hadith literature. Since his child hood, he embarked upon the colossal task of interpretation of the Holy Quran and hadith. His vision was mainly confined to the Quranic problems as dealt with the different religious sects in a manner which tended to threaten the very existence of Islam. His sophisticated arguments, having been based upon authentic prophetic traditions and Quranic verses proved very active and decisive. His contribution particularly in the field of hadith literature cannot be ignored or overestimated. The aim of this paper is to discuss the development of Hadith Literature and its significance of Muslim culture. This paper also aims to highlight the contribution made by Allamah Anwar Shah Kashmiri to the Hadith literature who was admittedly the leader of his time in Islamic sciences and prophetic traditions.

Justice is the supreme value of the society. Social justice is based on the concepts of human rights and equality and is the way of manifestation of human rights in the everyday lives of people at every level of society. Social justice and development are integral and compliment to each other. A societal condition is said to be just or a good or happy one, where everybody is ensured of his due. On the other hand, an unjust or unhappy society is that where a sense of injustice or ‘feeling of deprivation’ exists. Thus Justice is a guarantee for happiness and injustice becomes the cause of unhappiness. Justice and happiness are therefore, inextricably interwoven. Social justice is struggle against inequality. The Muslim world has a proud tradition of providing social justice to their diverse citizenry during their worldwide leadership of the early Islamic period. The conception of social justice finds its significance is every blissful society as no individual with human compassion would like to impair others. Different definitions and frame works have been put forward to establish impartiality and that may govern the state of affairs of a country. Among all the four beloved companions of the Prophet (SAW), who emerged as his successors, Hadrat ‘Alî (Rad.Anhu) was the most celebrated as the best statesman, warrior, Mufasir and Muhadith, and won the title of ‘Gateway of the Wisdom’. It is in this consideration of his character that an in-depth study of his teachings seems to be the true manifestation of human wisdom. Thus, the contemporary strategist in the Muslim world needs to reflect on the contribution to development of civilization of early Islamic Scholars. So it is the duty of a truthful and devoted Muslim to deal severely with the oppressors so that the people should free from the bondage. The present paper is an attempt that tries to explore the pros and cons of the man-made laws for developing impartiality and then finally outlines the framework proposed by the Almighty Allah revealed in Qur’an and Hadith. This would rather be objective, analytical and dispassionate in our efforts to interpret the word ‘justice’ (‘Adl in Islamic terminology) among the teachings of Hadrat ‘Alî (Rad.Anhu) in his own vocabulary. The purpose of the discussion on social justice is to mention lessons of equality of mankind in the eyes of the law and of preservation of their rights and will also specify the principles for good governance, knowledge, justice, wisdom and tolerance and have great resonance. Whole world is witnessing turmoil engulfed by an unending conflict and the causes may not be open to general public but it is largely rooted in the race for hegemony. The present paper would also highlight the various issues related to the slogans where the Social Justice is raised by every government but its least possible glimpse can be found due to the reason of insincerity to the subjects, as viewed by Hadrat‘Ali (Rad.Anhu). Therefore good life or happiness, the universal quest of mankind, can only be achieved in a society that is based on justice.

The paper attempts at exploration of conceptual maps derived from the Islamic values to address the issues of migration in the backdrop of some crucial developments in the contemporary settings. Mankind has been ennobled by God by providing him the means to move across the oceans. Migrations have been undertaken to break the shackles of slavery and oppressions for actualising man’s quest for obeying God only. Migrations, forced migration, migrations for saving one’s faith have duly been taken care of by the Islamic ethical injections. Recognition of others, legal and cultural rights is the corner store of Islam’s ethical framework. While it ensures the protection and development of individual, society and communities right to profess a faith and its cultural preference, it allow for positive interactions among communities. Softer states with cultural and educational autonomous communities are better suited to the migrant rights in the new countries. However Reverse Mass Migrations, a contemporary phenomenon has been largely engineered by the materialistic West for ensuring its preponderance in the world. Islamic ethical framework in multicultural and multistate world with reference to migration is defined for short and long terms.

The present article deals with the explanation of one special aspect, from the multi-faceted impact, of Tafsīr Rūḥ al-Ma‘ānī of ‘Allāmah Maḥmūd al-Ālūsī on Tafsīr Bayān al-Qur’ān of Maulānā Ashraf ‘Alī Thānavī, i.e., the former’s impact on the latter with respect to the explanation of the literal niceties and excellences in the wonderful style of the Qur’ānic verses (āyāt). Though, after reading Tafsīr Bayān al-Qur’ān thoroughly, it becomes clear to the reader that Maulānā Ashraf ‘Alī Thānavī takes the related discussions from many tafāsīr like, al-Kashshāf, Tafsīr Abī Sa‘ūd, Tafsīr al-Baiḍāwī, al-Itqān, Tafsīr Iʻrāb al-Qur’ān, etc. He has himself made valuable discussions of his own at a number places related to the various aspects of the Qur’ānic āyāt. However, in the explanation of the discussions related to the Balāghah of the holy Qur’ān, Maulānā Thānavī has extensively taken material from Rūḥ al-Ma‘ānī and has adjusted it, after some additions from his own research, wherever needed, at proper places in his own tafsīr Bayān al-Qur’ān. Science of Balāghah has three components viz, ‘Ilm al-Ma‘ānī, ‘Ilm al-Bayān and ‘Ilm al-Badī‘. One can find all of these components in the finest quality in the style of the Qur’ānic āyāt. This fact has been elaborated by the great scholars of Islam, especially the Mufassirūn (exegetes / commentators), the most famous among them are al-Jurjānī, al-Baqillani, al-Zamakhsharī, Abū Ḥayyān, Imām Rāzī, Muḥiuddīn al-Darwaish, Muṣṭafa al-Rāfi‘ī, etc. ‘Allāmah Maḥmūd al-Ālūsī’s tafsīr Rūḥ al-Ma‘ānī written during 1252-1267 A.H. (1836-1851 C.E.) is a comprehensive tafsīr which explains besides many things this aspect of the Qur’ānic āyāt in a refined and finer manner, after consulting all the previous material written on the subject, and has succeeded in it to the greatest extent. From this tafsīr, Maulānā Ashraf ‘Alī Thānavī has selected some important discussions related to the Balāghah of the Qur’ānic āyāt and has, after proper adjustment, incorporated in his own tafsīr Bayān al-Qur’ān. In the present paper, after giving a brief introduction to the life and works of Maulānā Ashraf ‘Alī Thānavī, focusing especially on his tafsīr (exegesis) of the holy Qur’ān, attempt is made to highlight the impact of Rūḥ al-Ma‘ānī on Bayān al-Qur’ān with regards to the explanation of the Balāghah of the Qur’ānic āyāt. Many examples have been cited along with the references to both of these tafāsīr to elaborate the contents of the paper. At the end it has also been made clear that Maulānā Ashraf ‘Alī Thānavī has even added his own views and explanations to many of the views and explanations of ‘Allāmah al-Ālūsī in connection with the explanation of the Balāghah of the Qur’ānic āyāt. Some examples have also been cited to elaborate this fact as well.