Indian Muslims Research Articles

UNVEILING CULTURAL DIFFERENTIALISM IN PAKISTANI ENGLISH FICTION: A SOCIOLINGUISTIC STUDY OF BAPSI SIDHWA’S ICE-CANDY MAN

This paper aims to explore cultural differentialism in Bapsi Sidhwa’s Ice-Candy Man (1988). In the novel, during the pre-partition days, Indian multicultural society is depicted as tolerant and peaceful, because the multicultural group of Ayah Shanta, Lenny, Ice-Candy Man, and other minor characters live in harmony and peace. However, the bloody episode of partition unveils the rift of cultural differences in the multicultural group replicating the cultural divergence in the multicultural society of India. For the interpretation of data, qualitative research methodology is employed, and moreover, theoretical framework is based on George Ritzer (2011) and Samuel Huntington’s (1993) views of cultural differentialism. This paper will pinpoint cultural differences of different cultural communities, including Parsees, Hindus, Muslims, and Christians, during pre-partition and post-partition days in united India. This study will also guide researchers to uncover other dimensions of the novel apropos to cultural differentialism. In addition, it will help people of multicultural societies to tolerate cultural differences for promoting peaceful coexistence in today’s globalised world. Keywords: Cultural differentialism, multicultural societies, multicultural group, pre-partition, post-partition, peaceful coexistence.

Understanding the Cohesion and Stability Issues of Pakistan: Appraisal & Solution

The Islamic Republic of Pakistan is becoming important in the international safety calculus. Cohesion and stability issues in Pakistan are a matter of concern and debate in academic and non-academic circles, on national and international forums. This article presents an appraisal with recommendations for a practical solution, in the light of religious, social, economic, and political feelings of its citizens. A different viewpoint on the cohesion and stability issues of Pakistan is being propagated in national and international media. The article does not criticize the opinions of others, but on the contrary, conceives a secure outlook for Pakistan. It conveys Qur’ān and Sunnah as two key resources synchronized with certain supplementary texts. The article claims that the pessimistic view about Pakistan can be improved by the elimination of internal chaos and resentments in the lifespan of its public; by the removal of difficulties, and insecurities, triggered by the warfare of terror, fear and distresses. The article claims that Pakistan was established on the tenets of Islamic Ideology. Therefore, the only feasible way to triumph over this alarming situation rests in the observance of those modest fundamentals, for which this land was envisioned and achieved by the Indian Muslims of the sub-continent.

Expansion of Hindutva: Violation of Minorities Rights under Modi Government

The study will explore the influence of Hindutva ideology on Muslims of India about the perspective of human rights, that how the political system of India is impacted through this ideology.Violation of minority rights is usual thing currently, Human Rights which are granted under the constitution of India and they are actually fundamental rights those are inalienable and indivisible. Being a secular state discrimination of rights on religious bases and inaccessibility of fundamental rights in a largest democratic state is discussed. This research explained the history of various communal riots done by Hindu extremist and contemporary incidents of violence supported by current ruling party BJP. Basic purpose of promotion of this ideology is to make hegemony of Hindus in am religious pluralistic society where many religions other them Hinduism exists.

The Political position of Ulemas of Daru-l Ulum Deoband

The article contains the political positions and experiences of the ulemas of the Daru-l Deoband school, as well as a brief history of the institution. Daru-l Deoband, founded in 1866 as a madrasan in the Indian town of Deoband, is not only an educational institution that provides religious education, but is also considered a school of thought. The establishment of Daru-l Deoband was mainly spearheaded by ulemas in India and they also established the main principles of the madrasan. The second half of the 19th century was a politically difficult period for India. It was the beginning of the national liberation struggle of the Indian people against the colonial rule of the British. In such turbulent times, Deobandi scholars could not stay out of political processes. Along with the Hindu people, Muslim scholars also took an active part in the national liberation struggle and even led some uprisings. In the first half of the 20th century, there were two different views among the Deobandi scholars regarding the future of Indian Muslims: the first group wanted the Indian state to remain independent and intact, while the second group advocated the need to create a separate state for Muslims. The first group belonged to the Ulama of India and supported Mahatma Gandhi’s Non-Cooperation Movement. And the second group created the organization of Islamic scholars. As a result, the independent state of Pakistan was established in 1948. Deobandi scholars continued to influence the politics of Pakistan through various parties. Over time, two groups were formed based on the Deobandi idea. The first is the Tablighi Jamaat, the second is the Taliban movement. The first of these was engaged in religious missionary work, while the second had political ambitions. The article analyzes the political side of the Daru-l-Ulum Deoband school and focuses on the two organizations mentioned above.

KEMUNCULAN ISLAM DI PAKISTAN DAN PEMIKIRAN POLITIK MUHAMMAD ALI JINNAH

This research uses qualitative research methods with the type of literature study research. The data collection technique uses Library Research and the technique uses to analyze data is text content analysis. Tne emergence of Islam began to spread in Pakistan when the Umayyah Dynasty government expanded into the Sindi/Punjab area led by Mahmud Ghaznawi. As time went on, Hindus did not like the development of Islam. For this reaseon, the Indian Muslim League, which was initiated bu Muhammad Ali Jinnah, serves to establish an Islamic State that is different and free from Indian influence. The most prominent idea of renewal is in political sphere. Ali Jinnah did not like the British system of government. Finnaly, Ali Jinnah’s resolve was discussed in Lahore in 1940. Ali Jinnah has worked to fight for rights for Muslims as there is a third of the Muslim representation that exists in the League’s Federal Cabinet. He also succeeded in establishing the state of Pakistan as a result of his approach to the British constitutional council devoted to Indians who are Muslim.

MAULANA AZAD, MUHAMMAD ALI JINNAH AND THE CREATION OF PAKISTAN

The contradictions of great historical figures sometimes seem very disturbing, for example the personality of Maulana Abul Kalam Azad. On one hand, he is respected in religious circles as a learned scholar, who was well versed in Islamic theology. But on the other hand, in the political, social and collective spheres, he had a heavy commitment to Indian National Congress and its politics so much so that he was ready to go to any extent for this and proved it by his words and actions. Maulana Azad was deeply committed to secularism at the educational, socio-political level. This paper seeks to analyze the thought of Maulana Abul Kalam Azad and his differences with the founder of Pakistan, Quaid-e-Azam Muhamamd Ali Jinnah, on various issues. The main topic of discussion is his political thought, which is both liked and disliked by Muslims of the sub- continent. In India, he became the first Education Minister and respected as a freedom fighter and in Pakistan he is disliked by Muslims, who thinks he misguided a large section of Indian Muslims of the Pakistan movement and separate nationalism based on religious identity.

The Development of Islam in The Mughal Time

It is thought that commercial networks allowed Islam to spread to India in the seventh century. The history of Islam's entrance in India, where the majority of the population is Hindu, and how it evolved there to give rise to the Indian Muslim community, cannot be isolated from the development of Islam during the Mughal era. Zainuddin Muhammad Babur (1482-1530 AD), who established the Mughal empire, ruled during its height from the time of Akbar (1556-1506 AD). That was the center of Islam's glories in India during the height of the Mughals' power under Sultan Akbar. both in terms of the advancement of civilization, thought, the economy, the government, and science, the arts, and culture. specifically, the height of the last Mughal empire due to a weak leader, the Mughals' decline soon after. The library was used as the primary research source for this investigation. Therefore, all of the data used in this study came from texts that dealt with this issue.
 Keywords: Development; Islam; Mughals; India

Economic Ideas of the Quaid-i-Azam

The present paper consists of four parts. First, it is argued why the Quaid-i- Azam, Mohammad Ali Jinnah (1876-1948), concentrated for the most part on political issues and political freedom, why he went in for Islam as the cultural metaphor in arguing the case for Pakistan, and why he opted for couching his marathon (1937-47) discourse in Islamic terms. Second, the legacy in terms of the primacy of economic factors in propelling a colonised people towards political emancipation Jinnah had received from the historic realm and his own background— in particular, the economic bias in his family background, in Bombay’s mercantile culture which was almost at the centre of the most formative influences in his early life, and in the pronouncements of, and proposals mooted by, Muslim leaders from Sir Syed Ahmad Khan (1817-1898) down to Iqbal (1877-1938) on the one hand, and by the Mohammedan Educational Conference (f.1836) to the All India Muslim League (1906-47), on the other. These proposals were essentially aimed at exhorting the intelligentsia to work for the social, economic and political uplift of the masses. Third, the stress on economic emancipation and the rise of Muslim economic nationalism in the 1940s, in the wake of the Lahore Resolution (1940), has been discussed and delineated briefly.

Interpreting Ethnic Movements in Pakistan (Communication)

My difficulties with this paper relate primarily to the methodology. Professor Christophe Jaffrelot has chosen to omit the section on Kashmir that figured in the version first presented at the Fourteenth Annual General Meeting, of the Pakistan Society of Development Economists. The omission reinforces the exception I have to the approach. In my comments therefore, I will include some inter-related, and overlapping dimensions of the subject addressed, the exclusion of which, to my mind, hampers an holistic analysis. I will draw attention to the ‘role of Islam’ in Indian Muslim politics before partition, and the question of national identity since the creation of Pakistan. I will also highlight some of the features of the phenomenon of ethnicity itself that help explain the dynamics of the nature, content, and process of identity formation, and hence, an understanding of the mechanics of the identity that became pertinent during the Pakistan Movement. Similarly, I will comment on the ethnic expressions (that have been defined and re-defined) within the national context since the creation of Pakistan.

TUMASIK IN THE TREASURES OF SOUTHEAST ASIAN ISLAMIC CIVILIZATION (A STUDY OF THE ISLAMIC CIVILIZATION OF SINGAPORE IN THE 15-20TH CENTURY)

Singapore was once a strategic location that played a role in the development of the treasures of Islamic civilization in Southeast Asia. This great role cannot be separated from the dense international trade activities on the Strait of Melaka. This trade is accompanied by da'wah activities and Islamic scientific studies. British colonization had a major impact on the position of Malays and Muslims, making them a minority in Singapore. This journal article aims to explain the history and role of Singapore in the heyday of Islamic civilization in Southeast Asia in the 15-20th century. The research method used is the historical research method, with data collection techniques, namely literature study. The data sources that have been collected are then selected to fit the research theme, analyzed, then conclusions are drawn which are written in the form of historical research. The results showed that Singapore became a small region but had a major impact on the progress of Islamic civilization in Southeast Asia. From the development of da'wah, to the center of information channels and publishing Islamic studies literature, as well as the information center of the reform of the Islamic world in the Middle East for Southeast Asian Muslims. The movement of Islamic civilization in Singapore is dominated by Arab and Indian immigrant Muslims, while the Malays are struggling at the bottom because of the weakness of quality.

When Muslim Rulers Were Like Hindu Gods

AbstractThe 1930s Hindi short story “Mugaloṃ ne saltanat bakhś dī” (“The Mughals Gave the Sultanate Away”) by self-proclaimed apolitical author Bhagavatīcaraṇ Varmā offers an alternative version of how the British Crown took the rule of India away from the Mughal Empire. An in-depth analysis of this story written during the buildup to the decolonization of India evaluates how two different kinds of what is often referred to as “outside rulers” are depicted in this story: the Mughal emperors and the British colonial rulers. This case study assesses whether the story shows a different attitude toward Mughals and the centuries-old Muslim culture in India, compared to how both historic rulers are viewed and represented by right-wing Hindu nationalists: Muslim Indians seem to be made part of the “other” rather than a part of an inclusive interpretation of the Indian “self.”

PHILOSOPHY OF URBAN CULTURE IN THE MIDDLE AGES: IN THE EASTERN AND WEST WORLDVIEW CONTEXT

This article discusses the philosophical aspects of the judgments of medieval urban culture. The main activities of the Western European Middle Ages and the East, including countries in the field of culture in the Indian and Arab Muslim world, analyzed the main activities ofk public life and the lifestyle of the population. Analyzing the views on the city of Arab-Muslim period of the Renaissance, the philosophical foundations lies in their singularities: the Bazaar is the Center for Exchange Information, as well as the Center for Health and Economic Relations. In addition, the city became spiritual centers and the development of science and education for the era, the basis of progress, the reflection of the aesthetic tastes in the cities of I.T.d. The features of Indian culture of the Middle Ages were shown: tolerance, distributed caste, introvertism, continuity of inheritance, etc. Philosophical aspects are analyzed by the work of Augustine «The City of God». It reflects the syncretic metamorphism of the city model of the city of God, the reflection of the epic lifestyle, which can be called the "human will of God", the knight's lifestyle I.T.P. Features of the city culture of the Middle Ages: preservation of historical and cultural continuity, the rage of the caravan path, urbanization, prestige of the city rulers, harmony between man and nature, etc... Keywords: Middle Ages, city, Arab-Muslim East, Western Europe, urban culture, urbanization.

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.

Delving beneath the surface: An interview with Monica Ali

ABSTRACT Monica Ali is widely recognized as a trailblazer for writers of Bangladeshi origin in English. She published her bestselling debut novel Brick Lane in 2003 and went on to write three more works of fiction: Alentejo Blue (2006), In the Kitchen (2009), and Untold Story (2011). In this interview conducted in autumn 2021, she discusses her recent novel, Love Marriage, which depicts two families from different backgrounds in contemporary Britain: Bengali Indian Muslim and white Christian British. Other topics include Monica Ali’s writing process, why she writes, the experience of her dual heritage, her thoughts on feminism, and her exploration of class and race in today’s multicultural Britain. This was Ali’s first interview after writing Love Marriage, which hit the book stands a few months later in February 2022. The novel has been well reviewed and critically acclaimed and looks set to have the popular appeal of her classic novel, Brick Lane.

Quaid-e- Azam Muhammad Ali Jinnah and Fine Arts

Quaid-e- Azam Muhammad Ali Jinnah, the Founder of Pakistan was a great personality in the history of the world. He got a higher degree in Law and started his political career on the platform of Indian National Congress but soon understood that their policies are anti-Muslim. So he joined All India Muslim League. He was a great and honorable political leader who was acknowledged by the representatives of different political groups. Mr. Jinnah was an honest, confident and hardworking political figure. This article deals with Mr. Jinnah and fine arts.

INDIA’S CITIZENSHIP AMENDMENT ACT (CAA) OF 2019: A CASE STUDY OF ANTI-MUSLIM SENTIMENT IN INDIA

Ethnic violence has long been prominent in India, especially among Hindus and Muslims. Debates have taken place over the value of India’s secularist principle, as Muslims in India are continuously faced with discrimination. They are subjected to hate crimes with the rise of Hindu Nationalism. The government’s legislature and policies must embody national unity rather than fuelling the already existing divisions among Hindus and Muslims as a secular state. This study examines India’s Citizenship Amendment Act of 2019 and how it has led to anti-Muslim sentiments in the country. Drawing from the concept of Nationalism, the research will focus on the relation between Hindu nationalistic ideals and the Citizenship Amendment Act. The analysis results revealed that the Citizenship Amendment Act was flawed and had overtones of anti-Muslim sentiments. Further analysis revealed that the Citizenship Amendment Act had violated Articles 13,14, and 25 of the Indian constitution directly and indirectly. In addition to this, the study also showed the link between ultra Hindu Nationalism and the Citizenship Amendment Act. It also found that the intention of the Act to protect minorities facing religious persecution has failed as India lacks proper refugee laws. The overall research of this study concludes that the Citizenship Amendment Act has led to anti-Muslim sentiments in the country and furthered the identity crisis Muslims face in India.

‘Being Invisible, They Seemed Dead Already’: Afterlives of the Dead Wife in A Passage to India

Abstract Gail Minault has argued that the absence of Muslim women from colonial narratives on India is typically attributed to the women’s veiling practices. The colonizers contended that they couldn’t possibly write about that which they could not see. We find resonances of that outlook in E. M. Forster’s A Passage to India, which, as this article will argue, is constructed upon and around the narrative invisibilization of Muslim women in general, and Dr Aziz’s dead wife in particular. Through a close reading of the dead wife’s photographic and mnemonic trace in the novel, the article shall observe how her character (or the lack thereof) emerges as the grounds upon which Aziz’s relationship is defined with the English characters. It shall then take cognisance of the dead wife’s invisibilization beyond Forster, and examine how and why her story has hitherto escaped serious critical enquiry among postcolonial (and) feminist scholars who have worked extensively on Forster’s novel. Even though Indian feminist (and) post-colonial theory has presented to us a nuanced understanding of women’s subalternity at the hands of the white and the brown man, there appears to be a widespread essentialization at play, which absorbs the lived realities of non-Hindu and non-upper caste women. With sole focus on the figure of the Indian Muslim woman in the project of decolonization, this article will examine how the principles and structures of invisibilization are perpetuated from the logic of colonial bondage to the myth of post-colonial freedom(s).

The Role of Tablighi Jamâ’’at (Society of Preachers) in the Expansion of Deobandi Mindset

The present study investigates the role of Tablighi Jamâ’at (society of preachers) in expanding the Deobandi Mindset. The study uses a descriptive-analytical method based on library research. The investigations indicated that although the Deobandi scholars have somewhat succeeded in the education of Indian Muslim elites in the middle of Deobandi’s intellectual life, they failed in reviving the spirit of faith amongst the Muslims and could not accomplish their objective of restoring the authority of Hanafi Islam. Based thereon, some individuals educated in Deobandi’s house of science (Dar Al-Olûm) decided to step on a corrective path to revitalize Islam. Elyâs Akhtar started his preaching-corrective movement to promote the Deobandi mindset, the promulgation of which, as viewed by Mohammad Elyâs, needed taking the path of a correctional movement. It had to be a movement capable of telegraphing the mission of Deobandi science house’s sheikhs to the most distant places around the globe. Mohammad Elyâs Kandehlavi did not believe in the educating of the elites in line with his sheikhs’ movement, and, establishing a mobile school, he endeavored to spread Deobandi teachings to all the Muslim social classes.

DARUL ULUM DEOBAND: PRESERVING RELIGIOUS AND CULTURAL INTEGRITY OF SOUTH ASIAN MUSLIMS THROUGH STRUCTURAL AND STRATEGIC INNOVATIONS

The end of Mughal Empire in the wake of War of Independence 1857 left the Muslim community of South Asia political orphans; desperately facing religious and cultural assaults, political as well as economic victimization and marginalization under British Raj. At this time of vulnerability of the Muslim society, it was the educational institutions established by Muslim ideologues which took up the task of strengthening, reforming and revitalizing the Muslim society to cope with the challenges pushing them down to the bottom, they also helped them regain the lost confidence and integrity. These institutions were not merely educational bodies but the movements endeavoring for Muslim renaissance in South Asia. Among them, one was Darul Ulum Deoband which, from its inception to date, played a historic role in confronting the politico-cultural challenges to the South Asian Muslims by adopting dynamic political strategies and accommodating modern structural innovative modifications in the institutions. This, indeed, helped it be a popular movement and achieve its objectives. The present paper goes into some of important historical developments such as: socio-political circumstances which led to the origination of madrasah Deoband, lofty vision and objectives envisaged by its founders, administration of educational-cum-institutional paraphernalia, nationalist stance and struggle for freedom carried out by the Deobandi veterans, strategies and policies it adopted to deal with political challenges faced by the Indian Muslims during British Raj and after partition of India. It explores and discusses the factors which helped this school of thought be popular and become one of the major sects of Islam. Moreover, it also brings in the much debated issue of its stance on jihad, militant struggle and terrorism. By bringing to light the historical developments, vision of its founders, objectives they determined to achieve and strategies they devised to tackle the challenges, the paper argues that the main concern of Darul Ulum Deoband’s activities was and has been to preserve the Muslim culture in South Asia and to restore the confidence of the Muslim community which they lost after the First War of Independence in 1857 and decline of Mughal Empire, and the modernist and innovative strategies it adopted to achieve its objectives, despite the criticism from within and outside, led to it emerging as one of the dominant sects of Islam.

Shiromani Akali Dal (SAD) and Politics of Non-violence: A Perspective of Passive Resilience, 1920-1930

This article examines the emergence of Shiromani Akali Dal (SAD) among rural middle and lower middle-class Sikhs with the objectives of reforms in gurdwaras management along with to preserve separate Sikh identity, stop Sikhs conversion and popular representation of Sikhs through non-violent means during 1920-1930. SAD avoided to merge into national level Non-Cooperation movement and remained successful to achieve its initial goals. This article, based on revealing the fresh sources drawn from the Punjab Archives Lahore and Lahore Museum Library argues that initially a pure religious reformist movement emerged with popular support continued the strategy of nonviolence even after the acceptance of major demands in the Sikh Gurdwaras Act, 1925. SAD’s nonviolence strategy was also influenced by other Sikh organizations like Khalsa Diwan, Central Sikh League and external forces, like Indian National Congress (INC), All India Muslim League (AIML), the Unionist Party, Non-Cooperation movement and Khilafat movement at different scale. The British Indian government initially tried to handle the Sikh resistance through Sikh elites, gurdwara mahatns and colonial Punjab administration but SAD’s nonviolent response forced the government to mend their ways and finally introduced the Sikh Gurdwaras Act, 1925.