Insight Islamicus

Shah-i-Hamadan Institute of Islamic Studies

University of Kashmir

ISSN: 0975-6590

Mir Sayyid ‘Ali Hamadani, commonly known as Shah-i Hamadan among Kashmiris, played a crucial role in shaping the Islamic character of the valley. Despite being an indisputable historical fact, recent scholarly studies have cast doubt on his significant influence, suggesting that his mission to Islamize Kashmir may not have been as impactful as traditionally believed. Some scholars argue that his presence in Kashmir was not voluntary, citing the threat from Timer Lank as the reason for his arrival. They contend that a single visit and a brief stay would not have been sufficient for him to transform Kashmir into a predominantly Muslim region. However, these studies overlook the enduring reverence for Mir Sayyid ‘Ali Hamadani among the Kashmiri populace. He, along with his associates, not only propagated Islamic teachings but also introduced various arts and crafts from Central Asia, still referred to as kar-i amiri (crafts of the Leader) in Kashmir. It is essential to recognize that Mir Sayyid ‘Ali Hamadani, influenced by ’Alau al-Dawlah al-Simnani in his missionary zeal and drawing from the Sufi theosophy of Ibn al- ’Arabi, conducted his missionary activities with the former’s spirit and employed the latter’s philosophy to persuade Kashmir’s Shaivite monists about the reality of monotheism. Thus, understanding the success of Mir Sayyid ‘Ali Hamadani in Kashmir necessitates considering these influences and perspectives.

Islamic Studies, as an academic discipline within the Humanities and Social Sciences, is globally taught in diverse higher education institutions, including colleges and universities. In India too, this discipline is offered in various universities and affiliated colleges, featuring ‘Ulum al-Qur’an’ (Qur’anic Sciences) as a fundamental course at both undergraduate (UG) and postgraduate (PG) levels. Within the broader domain of Islamic Studies, the sub-discipline of Qur’anic Studies (’dirasat al-Qur’aniyya’) has emerged as a dynamic and captivating field of research, gaining substantial traction in recent years. In this context, this paper provides an account of the teaching and research related to the Qur’anic studies in some prominent universities of India—from Jammu & Kashmir to Kerala—which offer UG/ PG in Islamic Studies, with a course, or part of a course or topics, about the study of the Qur’an and the Qur’anic worldview. It also focuses on the research activities of some of these Universities and provides a list of MPhil and PhD Dissertations/ Theses related to Qur’anic Studies giving an impression and idea of the themes and issues explored in this area within the discipline of Islamic Studies.

The discourse that has evolved around gender relations is highly contentious, particularly in the context of the rising divergent waves of feminism in the West. This has led to stark gender issues, occasionally manifesting in radical perspectives. The widening gender gap has reached a pinnacle, impacting both personal and collective spheres, further exacerbating the ongoing gender conflict. However, it is essential to question whether this course aligns with the desired societal direction and contributes meaningfully to the resolution of the gender discrimination. Against this backdrop, this paper is an effort to provide an alternative perspective vis-à-vis gender relations in light of Islamic nusus (textual evidence). The paper will use Qur’an as a primary source of Islamic law in suggesting a distinctive model of gender relations. Furthermore, the paper seeks to contribute a nuanced understanding that may diverge from conventional narratives, offering an alternative lens through which to assess and address the complex dynamics of gender discrimination.

The architecture of Kashmir is a splendid and worth-studying amalgam of Buddhist, Hindu and Islamic artwork drawn against the picturesque landscape. The Sanskrit texts of Nilamata Purana and Rajatarangini, depict Kashmir as a sacred space created by the Divine intervention and the idea was carried forward by Muslim historians, by referring to Kashmir as Jannat, meaning Eternal bliss, therefore the ancient architecture of Kashmir, intrinsically carries a spiritual touch and mostly revolves around the colors of religion itself. The induction of Buddhism in Kashmir dates th th back to 245 BC, followed by the Hindu rule from the 9 to the 12 CE and then the th Muslim rule from 12 CE onwards, and the architecture thus produced has elements of their respective religious traces and values, vernacularity and mutual inspirations, and their own particular influences, which gives the architecture of Kashmir its distinctive style. The Buddhist Chaitya halls inspired the temples as well the mosques of Medieval Kashmir, the indigenous pyramidical roofs of Sufi shrines are visible in the Hindu temples of the Medieval age, thus blurring the narrow classifications of architecture, making it a product of human creativity and aesthetics and an everyone's enterprise creating the assimilation of distinct elements of artwork. Kashmir has not only witnessed combination of architectural styles during different reigns but the continuity of built forms by successive faiths, depicting the mutual respect of different sets of beliefs towards the prosperity of the Sacred space, that Kashmir has been. Syncretism in Religious architecture is a conscious quality of union of distinct systems of beliefs, an uplifting way of promoting and maintaining the atmosphere of a peaceful and harmonious co-existence, it is not only an incidence of the past but a vision for a prosperous future as well while embracing the rich diversity we have around us. This paper attempts to bring out the varied aspects of the religious architecture of Kashmir and process of Syncretization, while tracing some major influences and borrowings thereof.

The profound intellectual contributions of early Muslim scholars are substantial and it can be measured by their extensive body of works written about the nature of humans (Ilm-al Nafsiat or Self Knowledge). Notably, many of their nuanced and insightful works were merged with Islamic philosophy and religious ideas, which otherwise seem to be their original ideas for the numerous contemporary psychological presumptions and practices. This research paper, through historical and analytical exploration, not only covers the outstanding share and impact of early well-known scholars to the discipline of Psychology but also summarizes the problems and impediments which Muslims are facing nowadays far and wide in acclimatizing to the theories of West. This paper explores the contribution of early Muslim scholars to psychology and delineates the complexities introduced by Western psychological paradigms for Muslim professionals and client.

Religion has fascinated human mind since the dawn of humans from the primitive to the modern age. The diversity and commonality of religious beliefs have forced humans to reflect on the genesis, nature and dimensions of religion. On the one hand, the legacy of some intellectuals have impressed upon the origin of religion within the human psyche itself while a different section of intellectuals from the religious affiliations draw their conclusions on the nature, origin and function of religion from the scriptures they believe are revealed or inspired from God. However the matter is complicated when those who believe in some faith, religion or religious belief disregard and exclude the religion of the other. Such approaches foster polemics, fanaticism and hate that result in violence among the adherents of different religious denominations. Max Muller had long back remarked that “one who knows one religion knows none”.And the Indian philosopher and author, Sarvepalli Radhakrishnan had observed that the ignorance of other religions “is the mother of injustice”. Muslims had long back upheld these ideals, in fact many centuries earlier than the rise of the modern study of religions (Comparative Religion). The paper attempts to explore the selective Muslim scholars’ works on comparative religion, their approach and methodologies that have considerable bearings and alternatives to the contemporary approaches to religious studies.

Tasawwuf is the esoteric part of Islam which has been derived from the Qur’an and Sunnah and Qura’nic term for it is “Tazkiya” and prophetic term for it is “Ihsan”. Both of the terms imply “God consciousness”. Hence Tasawwuf is to fulfill the demands of Islam sincerely and devotionally. The main responsibility of Muslims is “to worship Allah and serve humanity”. For this purpose, the Sufis devoted themselves for the worship of Allah and for the service of mankind. The purpose behind the establishment of Khanqahs and Langer Khanas is to serve humanity indiscriminately and the Langer Khanas are very prominent in Asia. The entire world is aware of the Langer Khana at the famous shrine of Khwaja Moin-ud-Din Ajmeeri of India and Data Ali Hujwiri of Lahore. Though, these are two prominent places but there is little information available in the published literature regarding these Langer Khanas. The current study is an endeavor to highlight the distinctive features of Langer Khanas and their role in serving the humanity irrespective of the color, caste, creed, and other affiliations. The study will follow the historical and analytical methodology to draw fresh conclusions.

The disintegration of power following the dissolution of the First Islamic Caliphate in the 7th century CE wielded a profound and enduring influence on Islamic history. In the wake of ensuing political instability and conflict, the rise of novel Islamic dynasties and a more diverse Muslim community set the stage for the cultivation of a transnational Muslim identity. This identity has been instrumental in fostering a global Muslim community that surpasses national confines, thereby facilitating the worldwide dissemination of Islam. The ramifications of the demise of the First Islamic Caliphate persist in shaping contemporary Islamic thought and practices, exemplified notably by the emergence of the North American Muslim Community. An examination of the collapse of the Caliphate and the proliferation of transnational Islam in North America underscores the enduring significance of the transnational Muslim identity within the broader Islamic landscape. This identity serves as a linchpin, allowing the Muslim community to forge a collective sense of purpose and unity that transcends political and cultural diversities

Modern Arab thought encompasses the intellectual output of Arab thinkers since the 19th century CE, shaped by on their philosophical outlooks, social and historical perspectives, religious positions, and ideological expressions. In the modern world, the history of Arab thought has been a subject of intense debate in both Muslim and Western academia. Apart from the inherent nature of intellectual history being complicated to document and analyze, the modern Arab-Islamic thought, far from being reduced to one variable, is distinguished by a variety of conceptual issues with fluctuating degrees of intensity and interrelatedness, which make an objective analysis of its history all the more difficult. Against this contextual background, this paper, based on insights from both primary and secondary sources, attempts to furnish a thorough examination of contemporary Arab-Islamic intellectual history. Despite the vast and intricate nature of this history and its foundational theories and methodologies, the study strives to provide a comprehensive overview. Furthermore, it aims to outline the central issues underlying Islamic thought by exploring the perspectives of Arab intellectuals representing various intellectual traditions

In the contemporary era, establishing an optimal relationship between organisms, particularly humans, and their surroundings poses a formidable challenge. The environmental crises we currently face stem from misjudgments inherent in the post-industrial revolution understanding of the relationship between organisms, particularly humans, and their environment. Within the spectrum of perspectives on the environment, Islam advocates a distinctive approach to perceiving organisms, especially humans, their surroundings, and the resulting interrelationship. Maqasid al-Shari’ah (The Higher Intents of Islamic Law) serves as a highly efficacious framework for reassessing this relationship and its diverse components in their intrinsic nature. The paper examines the adverse impacts of consumerism on the environment, then explores the Islamic cosmic order wherein humans are designated with the responsibility of serving as stewards (Khalifah) of the cosmos. Subsequently, it discusses the ethical value of the environmental conservation vis-àvis maqasid al-Shari’ah and identifies the conservation of environment as one of its goals (Hifz al bi’ah). Finally, it looks into what Islamic law proposes to save environment and suggests some remedies from the reference point of Islam.

In our increasingly digital world, technology is playing a pivotal role in shaping how religious practices, rituals, and traditions are observed and experienced. As we delve into this complex relationship, we find that modern innovations are not merely altering the way religious activities are conducted but are also redefining the very essence of religious experiences. However, this transformation is not without its challenges. It raises ethical and theological questions about the implications of technology within religious contexts. This research paper seeks to investigate the multifaceted relationship between technology and religion, analyzing how modern innovations are reshaping and redefining religious experiences. We will delve into the ways in which digital platforms, such as social media, virtual reality, and online communities, have facilitated religious communication, outreach, and congregation. Additionally, the study will explore the ethical and theological implications of technological integration within religious contexts. As technology continues to influence and intersect with faith-based activities, understanding its implications becomes pivotal for both scholars and religious communities. This research endeavour aims to provide insights into the contemporary dynamics of religion and technology, offering a glimpse into how faith is adapting to the digital age while also prompting contemplation on the preservation of religious authenticity in an evolving technological landscape.

The Islamic concept of education is holistic and extends beyond religious doctrines to include worldly knowledge, with a universal mandate for all Muslims, irrespective of gender, to actively pursue learning. The commitment to gender equality in Islam positions women as essential contributors to societal well-being and sustainable development. Having set this premise, the article delves into the importance of women’s education within Islam, particularly drawing insights from the Prophetic instructional methods. It underscores the enduring relevance of these principles in addressing the contemporary challenges faced by Muslim women while pursuing their academic carriers. As societies evolve, Islam’s guidance on women education and gender equality offers a timeless framework. In this background, this paper describes the distinctive emphasis on education in Islam, epitomized by the foundational directive “I-Q-R-A” (read).

At the onset of Islam, Arabs predominantly led a nomadic lifestyle with fewer urban inhabitants, relying on agriculture, trade, and cattle rearing for sustenance. Unlike the intellectual traditions of Greek, Indian, Persian, and Chinese civilizations, the Arab community initially showed less inclination toward philosophical discussions. The Quran played a pivotal role in sparking contemplation on profound metaphysical issues among the Arabs, culminating in a significant intellectual transformation during the early Abbasid era. This era saw the translation movement, wherein Greek philosophical and scientific texts were translated into Arabic and widely distributed across the Islamic Empire. Controversial debates arose during that period, leading to the emergence of the Mu‘tazlites as a formidable group dedicated to defending Islamic principles through the use of philosophical, logical, and rational arguments. Likewise, in the contemporary era, Muslim Modernists and Neo-Mu‘tazilites have assumed the task of addressing critiques directed at modernity, modern philosophy, and empirical science. This paper highlights the parallels in the methodology and objectives between the two trends: the early Mu‘tazilites and modern Muslim Rationalists.

This research delves into an in-depth exploration of the spiritual legacy of Shaikh al- ‘Ālam from a Sufi standpoint. The study meticulously examines the life, teachings, and impact of Shaikh al-‘Ālam, placing his contributions within the broader spectrum of Sufi traditions. Through an analysis of his spiritual doctrines and an investigation into the influences that shaped his Sufi worldview, the paper endeavors to uncover the intricate connections between Shaikh al-‘Ālam’s teachings and the diverse domain of Sufism. Additionally, it scrutinizes the historical and cultural elements that influenced his spiritual perspective, offering a nuanced comprehension of his significance in the Sufi tradition. The research aspires to enhance our understanding of Shaikh al-‘Ālam’s spiritual odyssey and illuminate the enduring relevance of his teachings in contemporary Sufi thought.

The profound spiritual message of Islam, centered around love and peace, has been illuminated by eminent Sufis and mystics since the early stages of Islamic history. This spiritual trajectory can be traced back to the circle of companions (Ashab-i Sufa) of Prophet Muhammad (SAAS). Over time, there has been a discernible shift in focus, with individuals increasingly neglecting the spiritual dimensions of life and emphasizing material pursuits, sometimes unrelated to the essence of the religion. In response, Sufis have earnestly strived to revive spiritual ideals among the general populace, particularly within the Muslim community. In response, Sufis, including Rabi‘ah Basari, a prominent female Sufi in the 8th century, have actively sought to revive spiritual ideals. Rabi‘ah’s contributions, manifested through her conceptual elucidations of religious ideas and the establishment of Sufi doctrines, have played a pivotal role in fostering selflessness and sincerity in the pursuit of Divine love. This paper employs a conceptual, analytical, and historical methodology to explore Rabi‘ah Basari’s Sufi ideology and her enduring impact on the development of spiritual and ethical standards of life.