Insight Islamicus

Shah-i-Hamadan Institute of Islamic Studies

University of Kashmir

ISSN: 0975-6590

The Kashmiri people have been familiar with the word Rishi since ancient times, as in other parts of India. Although the word Rishi is widely used in Kashmiri Hindu, Buddhist and Jain traditions, the word Rishi is also popular in fourteenthcentury Kashmir. This paper explores the emergence and evolution of Islamic Rishism in medieval Kashmir, a unique spiritual movement that blended elements of indigenous Shaiva mysticism with Sufi Islamic principles. Rooted in the socio-political and religious milieu of the 14th to 16th century Kashmir, Islamic Rishism developed as a localised expression of Islamic spirituality that emphasised asceticism, nonviolence, ecological harmony, and interfaith dialogue. The study critically examines the historical conditions that facilitated the syncretic ethos of Rishism, focusing on key figures such as Nund Rishi (Sheikh Noor-ud-Din Noorani) and his disciples, who adapted Sufi practices to resonate with the Kashmiri cultural landscape. The present paper employs a historical-analytical approach, using primary sources as well as secondary historical data for its textual analysis. Drawing upon historical chronicles, oral traditions, and contemporary scholarship, the paper highlights how Islamic Rishism became a vehicle for peaceful religious transformation in the region, fostering communal harmony and shaping Kashmiri identity. The main objective is to analyse the processes of religious and cultural assimilation in Kashmir that enabled the synthesis of Sufi and Shaivite-Bhakti traditions and the formation of a distinct Kashmiri Islamic identity based on principled universality and social harmony. This paper aims to demonstrate that the rise of Islamic mysticism was not merely a religious phenomenon but rather a manifestation of a larger civilizational dialogue in Kashmir, where mysticism, cultural integration, and spiritual revival became the main social mediums. The present research paper contributes to broader discourses on vernacular Islam, religious syncretism, and the role of mysticism in mediating cultural transitions during periods of political change.

The evolution of Muslim economic thought in India throughout the 20th century stands as a powerful testament to the resilience and ingenuity of Islamic scholars in the face of immense socio-economic and political upheaval. Far from being passive observers, these visionary thinkers responded proactively to the challenges imposed by colonial rule, the decline of traditional Islamic institutions, and the spread of capitalist and socialist ideologies. Their efforts were not only timely but also transformative, as they set out to reconstruct a dynamic and just economic system rooted in timeless Islamic principles— principles that explicitly prohibit riba (usury), gharar (excessive uncertainty), maisir (gambling), and instead champion ethical profit and loss sharing. The foundational framework they established was not merely theoretical; it offered a compelling and practical alternative to Western economic models, rigorously critiqued by prominent figures such as Manazir Ahsan Gilani, Hafizur Rehman Seohwari, Muhammad Hamidullah, Anwar Iqbal Qureshi, Shaikh Mahmud Ahmad, AbulAla Mawdudi, M. N. Siddiqi, Muhammad Uzair, Ausaf Ahmad, F. R. Faridi, Abdul Hasib, M. H. Khatkhatay, Azim Ihsan Islahi, and M. Obaiduallah. Their collective vision led to the creation of vital institutions— interest-free cooperative credit societies, Islamic financial societies, financial associations, and investment companies—that flourished in both northern and southern India. By examining the vital work of these scholars, this paper demonstrates not only their pivotal role in shaping economic discourse, but also the enduring value and viability of Islamic economic thought for modern India and beyond. In addition, the study covers the major intellectual, institutional, and practical developments in Islamic economics in India throughout the 20th century.

This research paper presents a critical Muslim response to Philip Khuri Hitti’s portrayal of the Khulafāʾ al-Rāshidūn (Rightly Guided Caliphs) in his influential work History of the Arabs. While Hitti’s narrative has shaped much of the Western academic perspective on early Islamic history, it reflects methodological flaws and Orientalist biases that marginalize the deeper ethical, spiritual, and theological dimensions of the Rashidun era. From an Islamic perspective, this period represents not merely a phase of political administration but a continuation of the legacy of the Prophet Muhammad (SAW)—embodying justice (al-‘Adālah), equality (al- Musāwah), and God-conscious governance (Taqwa). This paper critiques Hitti’s depictions of early Muslim conquests, interfaith relations, and especially the charge of nepotism against Caliph ʿUthmān Ibn ‘Affān (RA), highlighting how such views often overlook the Qur’anic and Prophetic framework that shaped Rashidun leadership. Rather than reducing these caliphs to political or military figures, the study reasserts their role as spiritual heirs to the Prophet (SAW), guided by principles such as Shura (consultation) and Maqāṣid al-Sharī’ah (higher objectives of Islamic law). Drawing on classical Islamic sources and modern Muslim scholarship, the study challenges dominant Western narratives and contributes to the broader project of decolonizing Islamic historiography through a more holistic and faithful representation of early Islamic governance.

In an age where digital ecosystems define human interaction, the moral and regulatory challenges of social media use have become a pressing global concern. From misinformation and data manipulation to online harassment and consumer exploitation, the digital sphere reveals ethical fractures that transcend ethical and legal boundaries. This paper explores digital ethics and regulation through the lens of Islamic ethical and judicial frameworks, emphasizing the consumer’s moral agency and responsibility in online spaces. Drawing upon Qur’anic injunctions, Prophetic traditions and Jurisprudence (Fiqh), the study argues that Islamic ethics, grounded in the eternal ethical principles of Islam, offers an integrative moral and legal foundation for governing digital behaviour. The research situates social media ethics within both normative morality and regulatory necessity, proposing models of accountability that link personal virtue with institutional oversight. Through an applied-policy perspective, it develops a framework for digital user conduct and state regulation inspired by Islamic jurisprudential maxims and contemporary legislative approaches. The paper also discusses the case studies of ethical and legal framework for digital use that are in practice in selected countries, thus portraying the relevance of Islamic digital ethics and legislation today.

It is by the boundless grace and mercy of Almighty Allah that He has bestowed upon us countless blessings. Allah declares in the Holy Qur’an:"And indeed, We have honoured the children of Adam, and carried them on the land and the sea, and provided them with good and pure things, and preferred them greatly above many of those whom We created."1 Among these numerous blessings, one of the most significant is modern technology, which includes social media. Social media has opened vast opportunities for bringing the world together, for the exchange of knowledge, and for the swift transmission of information. Though this is indeed a great favour and a means of ease and progress, its proper and balanced use is essential. It is our responsibility to employ this blessing from Allah in a positive and beneficial way, for verily, we shall be questioned about it on the Day of Resurrection. Allah, the Exalted, says:"Then, on that Day, you will surely be questioned concerning the blessings.2" This verse makes it clear that mankind will be held accountable for the blessings granted to him-whether he used them rightly or wrongly. Hence, through social media, we can call people to Islam, spread goodness, and promote beneficial knowledge. However, its careless or wrong use may open the door to Fitnah (temptation), falsehood, and misguidance. Allah Almighty warns us against such evils in His Book:"So avoid the filth of idols, and avoid false speech3." And He also says:"Then let the curse of Allah be upon the liars.4" Moreover, the Qur’an commands us not to mix truth with falsehood nor to conceal the truth knowingly:"And do not mix the truth with falsehood, nor conceal the truth while you know.5" Therefore, we must guard ourselves against such misuse. The use of social media must always be guided by Islamic principles and moral values, so that it becomes a means of attaining Allah’s pleasure and success in both this world and the Hereafter. Now a day’s social media has become a powerful medium for communication and information exchange, influencing nearly every aspect of human life. Yet, the teachings of Islam offer a balanced perspective, considering both its benefits and its harms. While social media can serve as an effective tool for spreading knowledge, da‘wah (inviting towards Islam), and positive initiatives, its unwise use can lead to moral decay, confusion, and corruption. According to Islamic teachings, every action is judged by its intention (niyyah), and the same applies to the use of social media. When it is used with sincere and constructive intentions-such as spreading the message of Islam, promoting knowledge, or serving the welfare of society-it becomes a noble instrument. But if it is used for lies, discord, or the violation of moral boundaries, it turns into a source of sin and destruction. Through this discourse, I have sought to explain the benefits and harms of social media in the light of Islam, and to highlight the principles that a Muslim should observe while engaging with it-so that he may attain success in both this world and the Hereafter. In this connection, the discussion will cover both the positive and negative aspects of social media, followed by guidelines and instructions derived from the Qur’an and Hadith.

The writing of Prophet Muhammad’s biography (Sīrah) in modern times has witnessed the emergence of a distinct approach known as Fiqh al-Sīrah. This methodology goes beyond the mere narration of the Prophet’s life, offering a comprehensive framework that draws lessons across social, political, economic, and legal domains. It has found expression particularly in Arabic, Urdu, and English, reflecting a growing interest in contextualizing the Sīrah for contemporary audiences. In the Urdu language, scholars such as Shibli Nomani, Syed Sulaiman Nadvi, Shah Muhammad Jafar Phulwari, Idris Khandelvi, and Khalid Saifullah Rehmani have made significant contributions to this genre. Among them, Rehmani emerges as a prominent contemporary Indian scholar, jurist and author contributing to this field according to the modern requirements for the Muslims. His work on the approach of Fiqh al-Sīrah, entitled Payam-e- Sīrah: Asr-e-Hazir kay Passe Manzar Mein, not only builds upon the existing literature but also introduces new dimensions, rendering the discourse more dynamic and discursive. The present paper, therefore, seeks to highlight the role of Rehmani’s work in advancing the Fiqh al-Sīrah approach. Furthermore, it aims to assess how this scholarship positions the Sīrah as a living, practical embodiment, relevant for the contemporary Muslim life and thought.

This article explores the multifaceted cultural heritage of Kashmir, emphasising its role in shaping collective identity amidst unique geographical and historical influences. Cultural heritage is presented as an amalgamation of minor identities that coalesce into a unified whole, reflecting the interplay of tangible actions and intangible thoughts. Kashmir’s distinct landscape of snow-clad mountains and gushing streams has fostered diverse cultural microcosms, historically isolated yet interconnected through shared emotional and spiritual landmarks like Dudh Ganga and Khanqah-e-Ghousia. These sites, woven into the region’s civilisational fabric, underscore the continuity of Kashmiri identity, resilient against historical scrutiny or modern transformations. The article contrasts Kashmir’s steadfast attachment to traditional identities—evident in unchanged surnames like ‘Darzi’ or ‘Hajjam’—with the fluidity of identity reinvention in northern India, where economic mobility prompts new appellations. Kashmir’s culinary traditions, notably Wazwan, and its hospitality, marked by warmth and abundance, are highlighted as cultural cornerstones shaped by geography. However, modernity’s influence, such as incongruous practices like standing dinners, threatens this heritage’s coherence. Beyond material expressions, Kashmir’s intellectual and spiritual legacy, rooted in peace and coexistence, is celebrated, drawing from Buddhist monks’ non-violence and Sufi saints’ humanistic teachings. The article concludes by affirming the intellectual brilliance of Kashmiris as the bedrock of their civilization, advocating for the preservation of this heritage under the metaphorical shade of its spiritual Chinar.

In today’s rapidly changing and often polarized world, Muslim minority communities face unique challenges in preserving their faith while engaging positively with diverse societies. The teachings of Islam, however, provide timeless guidance for living with purpose, dignity, and peace amid such complexities. This study, titled “Islamic Guidance for Minority Communities: Living with Purpose and Peace in the Present Era,” explores how Islamic principles can help Muslims navigate life as minorities without compromising their values or social harmony. Rooted in the Qur’an and the Prophetic example, Islam promotes coexistence, justice, and compassion towards all people, regardless of their religion or background. The paper emphasizes key Islamic teachings such as adl (justice), Ihsan (goodness), sabr (patience), and shura (mutual consultation), showing how these values nurture a balanced way of life that harmonizes faith and civic responsibility. Rather than viewing minority status as a limitation, Islam transforms it into an opportunity for moral excellence and constructive contribution to society. The Prophet Muhammad’s example in Medina, where he established peace among different tribes and faith communities, remains a living model for Muslims today. The paper further explores how education, dialogue, and community engagement can enhance Muslim identity and foster mutual understanding in multicultural societies. By drawing on both classical sources and contemporary realities, this research highlights the relevance of Islamic guidance for achieving inner peace, social cooperation, and a higher spiritual purpose. Ultimately, it argues that when Muslims embody Islam’s universal ethics, they not only protect their faith but also become agents of peace and positive change in the modern world.

The present study focuses on the construction and standardization of the Islamic Religious Awareness Scale (IRAS), a multidimensional instrument designed to assess the level of Islamic awareness among secondary school students. Recognizing the lack of culturally grounded and psychometrically validated tools in the domain of Islamic religiosity, the study developed a comprehensive pool of 120 items across six core dimensions: Aqidah (Belief System), Ibadah (Worship Practices), Akhlaq (Islamic Moral Conduct), Muamalat (Social Dealings), Islamic Knowledge & Scriptural Understanding, and Spiritual Consciousness & Self-Regulation (Taqwa). Content validity was ensured through expert judgment by a panel of ten scholars, resulting in the refinement and reduction of items. A pilot study and subsequent item analysis using the 27% upper–lower group method led to the selection of 90 high-quality items with discrimination indices of .30 and above. The scale was standardized on a large sample, and multiple reliability measures demonstrated strong internal consistency and stability over time. Test–retest reliability was found to be .862, split-half reliability (Spearman-Brown corrected) ranged from .811 to .823, and the KR-20 internal consistency coefficient was .894. Construct validity was established through intercorrelations among dimensions, all of which were positive, significant, and theoretically coherent. Concurrent validity with an established Muslim Religiosity Scale yielded a coefficient of .791, supporting the scale’s external validity. Norms were developed to classify individuals into high, average, and low Islamic awareness categories. Overall, the IRAS emerges as a psychometrically sound, culturally relevant, and conceptually comprehensive tool for assessing Islamic religious awareness in educational and research settings.

Intellectual property rights (IPR) have emerged as critical instruments driving innovation, economic growth, and cultural exchange in today’s globalized world. General observations reveal a striking dichotomy: while Western IPR frameworks prioritize individual ownership and exclusive rights, Islamic legal tradition views knowledge as a communal trust that must be shared for the benefit of society. This article explores the intersection of these paradigms by examining historical precedents in Islamic civilization and contemporary challenges that arise when integrating traditional ethical imperatives with modern IPR standards. It traces the rich legacy of Islamic innovation, highlighting how institutions such as the House of Wisdom and the waqf system not only preserved knowledge but also promoted creative endeavors. It demonstrates that methodologies like ijtihad and qiyas have long enabled Islamic jurists to adapt classical legal principles to new realities, anticipating many of the issues encountered in the digital age. The analysis reveals points of convergence, such as the emphasis on authorship and moral accountability, while also addressing significant divergences in the conceptualization of ownership and the balance between private gains and public interest.In light of these insights, the article proposes hybrid models of intellectual property protection that integrate the ethical mandates of justice, public interest, and communal trust with the economic incentives of modern IPR regimes. The paper aims to foster a more inclusive and ethically grounded framework for intellectual property rights that bridges traditional Islamic values and contemporary global practices.