BĪRŪNĪ, ABŪ RAYḤĀN MOḤAMMAD b. Aḥmad (362/973- after 442/1050), scholar and polymath of the period of the late Samanids and early Ghaznavids and one of the two greatest intellectual figures of his time in the eastern lands of the Muslim world, the other being Ebn Sīnā.

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

Few modern artists so consistently embodied a fuzzy logic of their own as did the Indian painter Maqbool Fida Husain (1915 – 2011). His critics tried to define him as a reckless defamer of Hindu values, but another way to define him is as a dutiful devotee of a vision that was inclusive, rather than exclusive, and that understood all boundaries and identities as fluid or blurry, rather than as fixed and immutable. Or one might say that Husain strove to (...) project what Ashis Nandy has called “Indian-style secularism,” celebrating creation, humanity, and beauty in the multiple religious forms of the subcontinent. Having lived and painted in India all his life, he was forced into exile in his nineties by right-wing Hindu politicians. In London, he continued to work on a new interpretation of Indian civilization as universally relevant, in a sequence of paintings with themes from the Mahabharata, while, in Doha, a royal patron commissioned him to paint a series relating Islamic and Christian civilization. The two series are shown, in this essay, to best exhibit Husain's view of “all distinctions” as “political, artificial.”. (shrink)

"This volume provides a long-needed anthology of major writings related to the subject of violence.

Islamic fundamentalism (Islamic neo-traditionalism) is an important component of Islamic identity struggles in the three South Asian nations of India, Pakistan, and Bangladesh. The contested role, status, and legal rights of women provide a focus for comparative study, and the treatment of women in the courts showcases the problematic relation of religious and civil law. The cases of Shah Bano in India and Safia Bibi in Pakistan display (1) the radically different ways fundamentalism influences judicial processes; (2) the varying challenges (...) that confront Muslims in different polities (in India, the maintenance of Islamic identity; in Pakistan and Bangladesh, the evolution of a just and democratic Islamic state); and (3) the fact that the single gravest problem confronting Muslims regardless of political frontiers and varying structures of civil government is whether piety requires that religious law formulated in premodern cultures be regarded as fixed and binding today. (shrink)

Chishtī Sufis in the Sultanate of Delhi 1190–1400: From Restrained Indifference to Calculated Defiance. By Tanvir Anjum. Karachi: Oxford Univ. Press, 2011. Pp. xviii + 433. $31.95.