Islam In India Research Articles

Dinasti Mughal Dan Kemunduran Islam Di India Tahun 1525-1857 M

The History of Islam in India was characterized by changes in countries that entered India to spread various teachings and increase cultural differences. One of the spreads of religion that was very easy to understand in India at that time was the teachings of Islam and the development of various kingdoms, one of which was the Mughal dynasty. The founder of the Mughal dynasty who initially succeeded in establishing Islam in India was Kutbu'ddin Aibak. Of the several leaders of the Mughal Dynasty, there were only three leaders during which the Mughal Empire reached its heyday, namely Aurangzeb, Shah Jahan and Sultan Akbar. The method for writing this article is library research. This data is collected through several sources such as journals, articles and books according to what we use. The results of this research include 1) the founding of the Mughal dynasty, 2) the leaders of the Mughal dynasty from its inception until its decline, 3) the historical remains of the Mughal dynasty, 4) factors that caused the decline of the Mughal dynasty.

The history of the spread of islam in india and its relationship with islam in the archipelago: a critical review

This study describes the history of the spread of Islam in India and its relationship with the Archipelago. This study uses historical methods and a sociological approach. This research is a library research with a research focus, namely how is the history of the arrival of Islam in the Indian region? and How is the relationship between Indian Islam and Nusantara Islam? The results of this research are that the early history of the entry of Indian Islam is divided into two, namely formal and non-formal. The formal spread of Islam, namely the spread during the time of the Prophet, at that time many Jat (Indian) tribes lived in Arabia and some became physicians who healed the illness of Aisha, the wife of the Prophet, who was eventually appointed as his khadimah. The spread in the Rashidun khulafaur era at the time of Umar bin Khatab who carried out the expansion which was then continued by the next government until the Umayyads and the dynasties after it such as the Ghazni dynasty, Ghuri, the Delhi sultanate, the Khalji dynasty, Tughlaq, Sayyid, and finally the Mughal dynasty. non-formal, namely by trade, figures of Alim Ulama and marriage. Meanwhile, the relationship between India and the Archipelago occurred because of trade routes which later led to the entry of Islam. The strongest theory of Islamization in the archipelago was carried out by traders from Gujarat. This theory is believed from the many historical evidences, one of which is the legacy of Malik al Saleh who came from Bangala

The Mughals and the Sufis: Islam and Political Imagination in India, 1500–1750, by Muzaffar Alam

<i>The Mughals and the Sufis: Islam and Political Imagination in India, 1500–1750</i>, by Muzaffar Alam

Grooving on at Seventy-Five: Shah Rukh Khan, Salman Rushdie, and the Indian Muslim’s Ecstatic Return

This essay examines two high profile creative producers of Indian Muslim heritage: the actor Shah Rukh Khan and the writer Salman Rushdie. Even as each faced attacks (of different kinds) in 2022, early 2023 saw the triumphant resurgence of their creativity with the film Pathaan, starring Khan in the eponymous role, and Rushdie’s new novel Victory City. I argue that the film and the novel together offer a complementary manifesto for the Indian Muslim as a minority subject 75 years after Partition. To understand the stakes at play in this minoritization process, I conduct the analysis against two essays on minority subjectivities in India, particularly that which crystallizes through Indian Islam—one from the 1960s, by Humayun Kabir, and the other from the contemporary moment, by Aamir Mufti.

Nationalism and knowledge: Othering and the disciplin(e)ing of anthropology in India

ABSTRACTThis essay is about how Indian anthropology-sociology has historically theorized Islam and Muslims. In it, I demonstrate how anthropologists’ discourse on Islam and the majoritarian Hindu discourse on nation – Muslims being its constitutive other – dovetail into each other. Three main catalogues through which anthropology has dealt with Muslims are: silence, alienness and erasure. Against anthropology’s self-perception as the most reflexive discipline, I argue how Indian anthropology has been intertwined with nation-state as both an ideology and a set of practices. I also identify connections between symbolic violence of anthropology-sociology manifest in the othering of Islam and anti-Muslim political violence in postcolonial India. Discussing influential texts, schools of thoughts, departments, individuals, institutions, professional association in a framework that comparatively alludes to the ‘anomaly’ of Jews vis-à-vis German anthropology, this essay also charts out a different genealogy of anthropology in India, one that remains hushed in the regnant accounts. In so doing, it maps the discipline’s trajectory from its moment of formation to the present. One key aim of the essay is to unveil the theory behind methodological nationalism to discuss the (im)possibility of writing an alternative anthropology-sociology of India.

Non-Muslim Indian Scholar to Islamic Studies: A Study of Narendra Nath Law’s Treatise

Muslims arriving from the subcontinent wanted for learning and teaching Islam in India, especially in history. Ulema and Indian Muslim scholars have contributed a lot in this realm, and the study of Islam has been an area of great interest to non-Muslim writers. Their role in this subject is also of great worth, and their contributions, to name a few, include the translation of the Quran, Seerat, Islamic teachings, Tasawwuf, Muslim history and civilization, and their society and culture. The present Paper is an endeavor to bring a brilliant contribution of the same kind in the field of Islamic Studies to the fore made by a distinguished Indian non-Muslim scholar, Mr. Narendra Nath Law, with special reference to his noted book “Promotion of Learning in India: during Muhammadan Rule (by Muhammadans).” This Paper gives three sections, and the first gives a brief sketch of the book; the second critically reviews the sources on which the content of the book is based; and the third treats with depth investigation and analysis of the views and assumptions of Mr. Law on educational and literary history in India during the long roll of Muslim rulers. The importance of the Paper lies in its focus on the history of learning and teaching Islam in India. By highlighting the contributions of Law, the Paper aims to shed light on the significant role played by non-Muslim scholars in the study of Islam in India, which has often been overlooked.

Book review: Muzaffar Alam, The Mughals and the Sufis: Islam and Political Imagination in India, 1500–1750

Muzaffar Alam, The Mughals and the Sufis: Islam and Political Imagination in India, 1500–1750. SUNY Press, 2021, 468 pp.

"Dini Değerlere Yönelik Değersizleştirme” ve Şiddet: Hindistan’da Kimlik, Politika ve Sih Ayrılıkçılığı.

Sikh religion originated under the shade of Hinduism and Islam in India. It shaped itself as a distinct category away from “Hinduism”. While the Muslim Rulers of that era tried to contain the influence of Sikhism, the Hindu elites in the 19th and 20th centuries tried to assimilate Sikhs and treated them as a sect within Hinduism. This paper tries to map the quest of Sikhism for maintaining its distinct identity and resisting attempts of assimilation. The Khalistan movement or the Sikh separatism in India is also an attempt to maintain a distinct identity and resist assimilation. Humiliation has been often identified as the immediate cause of violence. This paper will however try to probe the specific notion of “Religious Humiliation” as a cause of violence and also its “cyclic nature”. The paper would present humiliation and violence as both antecedents as well as precedents of each other, thereby feeding into each other. The khalistan movement framed and located its identity in militant Sikhism, encompassing a mythical glorious past, a collective decline, and the urge to rise up.

مولانا اشرف علی تھانویؒ کی صوفی فکر پر مولانا رومیؒ کے اثرات

Sufism is the spirit of Shariʻat. By accepting Islam, following the rules of Shariʻat. fully, seeing the angels in the world of the unseen and being present before Allah Almighty. Sufism makes this fact clear to the seeker that man. The material body and all the requirements of the material body are subject to the soul and without the soul the material body is a dead body. When a religious person starts loving Allah Almighty, he enters the realm of Sufism. The development of Islam in India is owed to the existence, personality and character and preaching of the Sufis. Sufism is not a conflict with Islam, but is a part of Islam itself. Sufism is the guarantor of world peace and the bearer of respect for humanity. Undoubtedly, the credit of Islam in the subcontinent is due to Sufis. A large number of Sufis in the Indian subcontinent were influenced by the teachings of Maulana Rumi, even in the Indian subcontinent, Maulana Rumi is remembered with great devotion and respect as not only a poet but also as a Jaid Sufi and sage.

Islam di India pada Masa Kepemimpinan Sultan Akbar (1556-1605 M)

The spread of Islam in India is inseparable from the influence of Mughal power. One of the sultans who had a big role in this matter was Sultan Jalaluddin Akbar or better known as Sultan Akbar. He was the third sultan who came to power in 1556-1605 AD. In this article, we will discuss the biography of Sultan Jalaluddin Akbar, the achievements of Sultan Akbar during his reign in India, and the development of Islam in India at that time. The research method used in this article is the historical research method. The results of this study indicate that during the reign of Sultan Akbar, the Moghul empire managed to dominate India widely to Gujarat. Sultan Akbar also made a policy in the form of acculturation between Islamic culture and local Indian culture which eventually gave birth to an Indian-Islamic culture. This acculturation is an attempt to quell Indian society's rejection of Islam.

Development of Islam In Malaysia

The problems in this research are 1. How is the process of Islamization in Malaysia, 2. How is the development and progress of Islam in Malaysia. The purpose of this research is to find out the process of Islamization in Malaysia and how the progress of Islam in Malaysia develops. It is recorded in history that Islam was evenly embraced by the population in Malaysia in the XII century, coinciding with the arrival of Islam in India and Indochina. Islam entered Malaysia was brought by traders from Arab countries via Malacca which at that time was a trading center, traders stopped at peninsular ports. Since the 1980s, Malaysia has experienced a revival marked by the splendor of da'wah activities and Islamic studies by intellectuals. This research methodology is qualitative and the approach used is literature review which collects data from various sources of papers and books related to the development of Islam in Malaysia. From the research results it was found in recorded history that Islam was evenly embraced by the population in Malaysia in the XII century, coinciding with the arrival of Islam in India and Indochina. Islam entered Malaysia was brought by traders from Arab countries via Malacca which at that time was a trading center, traders stopped at peninsular ports.the development of Islamic progress in Malaysia Since the 1980s, Malaysia has experienced a revival marked by the splendor of da'wah activities and Islamic studies by intellectuals. Religious events as a da'wah process in the spread of Islam in Malaysia, the more widespread the introduction of Islam is further enhanced. Every year this country organizes international activities, namely Musabaqah Tilawatil Quran which is always followed by reciters and qoriah in Indonesia

Police System in the Age of the Sultans of Delhi (602-817AH/ 1206- 1414AD)

The research aims to shed light on the police system in the era of the Delhi Sultans (6.2-817 AH / 1206-1414 AD), the country of Delhi, like many other countries, relied on the police system in maintaining its security and stability, which necessitated the establishment of the police system Supporting the army to help it perform its military tasks and functions and provide security and the resulting economic prosperity in all parts of the country, and the police system represents one of the components of the administrative system in Delhi, although we did not find anything indicating the use of the term police, but the name kotwal appeared, and it is Police chief, This position is similar to that of the military governor of the castle, and he is responsible for maintaining security and preventing disturbances, whether inside the castle or in the surrounding areas, and he is responsible for the castle in the absence of the sultan. The research relied on a number of sources and references related to the history of Islamic India

Urdu Ethics Literature and the Diversity of Muslim Thought in Colonial India

Abstract This essay discusses Urdu-language akhlaq (ethics) texts produced and circulated in late-colonial India (1858–1947), situating them both within a classical genre of Islamic ethics and in the context of Indian vernacular print culture. It focuses on three akhlaq texts published between the 1870s and 1930s to consider contemporary Muslim ethical concerns and schema, arguing that the genre points to a widespread, everyday, and unexceptional Muslim subjectivity that placed a high value on ethical striving. The essay offers new perspectives on the history of Muslims in late-colonial India by highlighting a non-institutional, diffuse, and capacious intellectual formation whose ideas were disseminated through print in a commercial market. It also expands existing notions of Muslim authority from individuals—such as the ulama (Muslim clerical class)—and institutions—such as madrasas (religious schools and seminaries)—to include literary genres themselves. Finally, the article broadens the range of Muslim subject-positions represented in scholarship on Islam in colonial India.

Remembering Hodson’s Horse: Commemoration and the Indian Uprising of 1857–58

Abstract This article presents analysis of the memorial to William Hodson in Lichfield Cathedral, designed by George Edmund Street between 1859 and 1862, focusing on the iconography of the monument and way that it was influenced by Muscular Christianity and ecclesiology. The attitude of Hodson and his brother George Hodson, who commissioned the monument, is examined through analysis of the publication that presented Hodson’s career to the Victorian public: Twelve Years of a Soldier’s Life in India (1859). The memorial raises urgent questions about the future of Victorian cultural heritage as it demonstrably misrepresents a highly symbolic event within British imperial history. Hodson was represented as a hero by Victorian ecclesiologists but is now seen by many as an unscrupulous and ruthless imperialist. This paper will demonstrate that the extraordinary form of the tomb was determined by an alteration to the design: the inclusion of a sculptural panel representing the ‘Surrender of the King of Delhi’. This change was instigated by the committee of the Ecclesiological Society headed by A. J. Beresford Hope. The panel turns a relatively peripheral event into a symbolic tableau: the surrender of Indian Islam to British Christianity, a distortion typical of British culture in the aftermath of the Indian Uprising of 1857–1858. The historiography of Hodson’s career shows that the tomb has acted as a focus for those wishing to perpetuate a conservative interpretation of Hodson’s career.

Book review: S. Y. Quraishi, The Population Myth: Islam, Family Planning and Politics in India

S. Y. Quraishi, The Population Myth: Islam, Family Planning and Politics in India. Harper Collins, 2021, 301 pp., ₹499, ISBN 978-9390351541 (Paperback).

KEBANGKITAN HADIS DI INDIA: STUDI HISTORIOGRAFI HADIS ABAD 12-14 HIJRIAH

This research focuses on the development of hadith studies in the Indian Subcontinent in the 12th-14th. India and its scholars have played a role and contribution to Islamic civilization. From that, there are two problems that are then raised. First, what is the role of Indian scholars in the process of developing hadith and its distribution? Second, what is the method of Indian scholars in compiling a number of works in the field of hadith? Thus the purpose of this study outlines the development of Islam in India and the contribution of Indian scholars in the study of hadith. In addition, explain what methods indian scholars use in exploring the hadiths of the Prophet SAW. Based on that, the approach of history as a research method. As a result, for Indian scholars the process of spreading the hadith of the Prophet SAW along with developing the teachings of Islam, considering the hadith of the second most important source after the Qur'an. Departing from that also the tendency to do sharah and hasyiah for the poles of al-sittah is encouraged, not limited to writing works, publishing, and publishing. However, various studies continue to be encouraged so that students, and the public can participate in understanding the teachings of Islam until the 12th-14th, even today India is still a center of hadith studies in the Islamic world.

Varieties of Misrecognition: Connecting Bourdieu and Fanon toward an Analysis of Racialized Islamic Fields

This article explains variations in misrecognition of domination among the racialized subaltern. I draw on a comparative analysis of the fields of Islam in France and India, informed by the work of Bourdieu and Fanon. I first argue that Bourdieu’s concept of the religious field provides a crucial reframing of the Islamic field whereby religious judgments represent classification struggles over legitimate Islam. Second, I approach misrecognition in the field by distinguishing the field’s discourse from its doxa. I argue that misrecognition varies according to the degree of (1) subaltern minority integration into educational institutions and (2) proximity of the subaltern to the dominant classes. I bring in the work of Fanon, whose writings on the psychological effects of racial domination are a crucial complement to a Bourdieusian analysis. Together, they provide a more refined understanding of misrecognition in racialized religious fields and, in turn, potential for political resistance.

Tevfik Ubud Efendi’nin Hint İslam Cemiyeti Adına Kurtuluş Savaşı’na Mali Yardım Adı Altında Casusluk Faaliyetleri

Osmanlı Devleti 1914-1918 yılları arasında yaşanan Birinci Dünya Savaşı’ndan mağlup olarak ayrılmış, 30 Ekim 1918 tarihinde Mondros Ateşkes Antlaşması’nı imzalamıştır. Mustafa Kemal Paşa’nın 19 Mayıs 1919’da Samsun’a çıkmasıyla Kurtuluş Savaşı fiili olarak başlamıştır. Türk milletinin bağımsızlık mücadelesini yürütmek, o günün şartları göz önünde tutulduğunda hiç de kolay olmamıştır. Kurtuluş Savaşı’nın mali yükünü karşılamak için iç ve dış kaynaklardan gelebilecek yardımlara ihtiyaç duyulmuştur. Türk milletinin bağımsızlığına gölge düşürmeyecek şekilde dış kaynaklardan yardım alınmasına karar verilmiştir. Dış kaynaklardan biri olan Hint Müslümanları “Hint İslam Cemiyeti” olarak Kurtuluş Savaşı’na maddi destek sağlayacaklarını Ankara Hükümetine bildirmişlerdir.Hint İslam Cemiyeti adına Türkiye’ye geldiğini ifade eden Tevfik Ubud Efendi, Ankara’ya gelmek ve Mustafa Kemal Paşa ile doğrudan görüşmek istediğini bildirmiştir. Tevfik Ubud Efendi gelirken yanında üç milyon rublelik bir çek getirdiğini Harbiye Nazırlığı görevlilerine söylemiştir. İlerleyen dönemde farklı miktarlarda yine Hint İslam Cemiyeti adına para yardımında bulunacağını ifade etmiştir. Uzun süren savaşlar sonunda hayli yıpranmış Türk maliyesi için o dönemde bu destek önemli bir yer tutmaktadır. Mustafa Kemal Paşa Mersin’e gelen Tevfik Ubud Efendi’nin Ankara’ya gönderilmesi için yetkililere gereken emirleri vermiştir. Tevfik Ubud Efendi getirdiğini söylediği üç milyon rublelik çeki ve ifade ettiği diğer paraların hiçbirini Ankara Hükümetine teslim etmemiştir. Çeşitli kaynaklarda Hint İslam Cemiyeti’nin Kurtuluş Savaşı’na mali destekte bulunduğu yer almaktadır. İncelediğimiz arşiv belgelerinde daha önce ifade edilen miktarların yer aldığını; ancak yine aynı arşiv belgelerinde söz konusu edilen miktarların Ankara Hükümeti’ne teslim edilmediği anlaşılmaktadır.Mustafa Kemal Paşa cumhuriyetin ilanından sonra kaleme aldığı Nutuk adlı eserinde 19 Mayıs 1919’da Samsun’a çıktığı andan 1927 yılına kadar yaşananları belgeleriyle tarihe not düşmesine rağmen Hint İslam Cemiyeti’nden para geldiğine dair hiçbir bilgi ve belgeye yer vermemiştir. Hint İslam Cemiyeti adına mali yardımda bulunacağını söyleyen Tevfik Ubud Efendi yargılamalar sonunda Fransızlar namına casusluk yaptığını itiraf etmiştir. Yapılan araştırmalar sonunda da Tevfik Ubud Efendi’nin Hint İslam Cemiyeti üyesi olmadığı anlaşılmıştır. Bu çalışmada arşiv belgelerinden ve birinci el kaynaklardan faydalanılarak Hint İslam Cemiyeti’nden Kurtuluş Savaşı’na mali yardım yapılıp yapılmadığı incelenecektir. ATASE arşiv belgelerinden temin ettiğimiz Tevfik Ubud Efendi dosyası çalışmamıza temel teşkil edecektir.

Salafist approaches to violence and terrorism: The Indian case study

AbstractContemporary research on Salafism and terrorism often misses out much coming from nations like India where Salafists have an entrenched presence. This article tries to bridge the gap by examining Salafist organisations in India and their approach to violence and terrorism. Relying on fieldwork conducted in three states of India in 2021/2022, primary sources such as videos of various ideologues in Malayalam, Urdu, English, and Kannada as well as secondary sources including available literature on Salafis and violence in India, this article presents a comprehensive understanding of how Indian Salafists have reacted to violence. Tracing the history of Salafism in India to the 19th/20th century in the North and the South, it argues that in the contemporary era, Salafists have institutionally opposed the use of violence to achieve any gains for Islam. This opposition is rooted in Qur'anic injunctions and the Ahadeeth where interpretations supporting non‐violence are both locally produced and inspired externally, especially from Saudi Arabia. This opposition is derived from a range of reasons including their historic presence, participation in the democratic process and fear of reprisal among others. The article thus, makes a significant contribution to Salafism, Islam in India and terrorism studies.

India's Muslims: The 'Other' Within?

Three assumptions have been crucial to the Hindu Right wing’s discourse in post independence India. Firstly, this discourse takes as a priori that Islam is a foreign import to India. Accordingly, the coming of the faith to the subcontinent during the Medieval period is seen as having ‘cataclysmic’ implications, disturbing its erstwhile tranquility in the form of forced conversions, temple desecrations and so on. Secondly, this discourse conceives Modern Indian Muslims as a discrete, homogenous community, whose loyalty is at worst questionable, on account of their affiliation with a foreign civilization. Lastly, in its self-perception, the Hindu Right partly derives legitimacy by presenting itself as successors and custodians of a Millennium-old Hindu subjectivity: a collective Hindu trauma precipitated by the cataclysmic coming of Islam in India, which enables a vision of the latter atrocities through ‘memory’. Critics often point to the violent implications of this discourse for Indian Muslims, especially since the rise of the BJP in the late 20th Century and the waves of communal violence that it has left in its wake. Less often do critics delve into the historical veracity of the Hindu Right’s claims. Far from being an ‘objective’ contact with memory, I will show how the Hindu Right’s discourse derives its genealogy from the British colonial discourse on Islam and the Muslim community in India. I shall do so by analyzing British colonial narratives, in relation to statements on Muslims issued by the two earliest RSS chiefs. Moreover, I will highlight how this discourse grossly oversimplifies the history of Islam in the subcontinent. This kind of a historical critique will be significant in unsettling the Hindu Right’s claims to memory and not just in condemning the violent manifestations of its politics.