Chapter 3

Islâm in pluralistic Bharat

Bharat with the history of thousands of years is a land, which not only accepted and

respected plurality but celebrated plurality with full grandeur. Plurality is reality of our

time and is not only indicative of important dimension of the political and social

reality, but also institutionalize values and morals, which strengthens the acceptance,

assimilation, tolerance, peaceful coexistence, respect for human rights, respect for

community right, commitment for dialogue and peaceful method of conflict resolution

and denounces dogmatism Semitism, violence, terror tactic etc. The unprecedented

advancement and growth in information and communication technology with the rapid

globalization and liberalization raises the concern for saving the different cultures and

traditions is the humanity sustained since its inception in their respective areas. The

burst in economic, financial, cultural, political activities with the trend of

homogenization all over the world is a concern all over the world, the democratic

institutions needs pluralistic institutions to strengthen the voices of weaker section of

society all over the world. It is amply demonstrated in the history of world that a

pluralistic tradition enriches the world culture and tradition. Bharatiya Mussalman

must take cognizance of the fact that various communities in Bharat with multiple

characteristics, languages, traditions, mode of worships, food habits, music and

dance, rituals, is a reality. They have to live together no purpose will be solved to

eliminate these attributes. They must accept that these diverse attributes is creation

of God, and they must not try to eliminate these attributes in the name of purity.

There are instances where in the authorities manifested their attitude of of openness

towards others Cultural traditions in later centuries. During the rule of Abbasid caliph

al Mansur, who ruled in between 754775, a movement for the translation of the

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scientific, philosophical, medical, literature, law, astrology, etc, of India Greece, and

Egypt into Arabic language And the non-Muslims from all over the world were invited

to undertake this task.

It is a general perception even within the Muslim community, that Islâm is stagnant

religion. The incident, around us, and as reported in the media. Also enforces this

perception But this is not true. Islamic tradition especially the legal tradition,

inherently include mechanism, which provide ample space and scope to correlate the

Islamic thought with the change in the social cultural improvements and

development. There are several methods, as per Islamic tradition, to accept and

incorporate the changes, which are interwoven with changing time or country. The

two methodological principles for the interpretation and explanation of Islamic

tradition are analogical deduction that is qiyas, and consensus among jurists and

scholars that is ijma. Moreover, there is a rational and scientific methodologically for

legal innovations that is ijtihad. Ijtihad can be defined as an Islamic methodology to

legislate on new issues on the basis of analogical deduction and consensus among

jurists and scholar. It is interesting to note here that the much-maligned term; fatwa is

nothing but legal opinion, when the Muslim started living in different parts of Arab and

later on in different part of world. The need was felt for the application of Islamic

principles in newer situation. This is also important to make note here that the

jurisdictions of these fatwa is limited to the territorial jurisdiction. With the passage of

time, several different schools of jurisprudence emerged. These are schools of

jurisprudence were named after eminent Islamic jurist, including hasan of basrah,

awzai, al tabari, Abu thawr, and some other. Moreover, the deliberation regarding

different sects their genesis and their interpretation and partial acceptance of Quran

in the light of controversies all over the world unlock the strength of qiyas and ijma.

It is very important for Bharatiya Mussalman to establish the relation in their Islamic

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Sharma Advocate devbhardwaz@hotmail.com
beliefs and superstructure around them. The important point here is the coexistence

and accommodation and if possible acclimatization of different interpretations of

Islamic tradition and law with the superstructure. Secondly, the acceptance of local

practices, uses, tradition and third tolerance and accommodation of denominational

differences within the community and outside the community.

False perception about dominance of a particular sect and denying space for

constructive deliberation to other hundreds of sect within the Islamic world order and

outside the Islamic world is not only cloistered it but diminished acceptance of not so

popular but very effective tools to restore dynamism within the Islamic world and its

inter se relationship with other communities. The deliberation may include scientific

research also on secretive period of inditing of Quran as there are various theories

floats around about its actual inditing and manipulation. Even Islamic world cannot

refute or contradict existence of different sects within its fold some even challenge

status of Mohammad as last messenger of Allah.

The history of Islamic tradition proves that the differences can coexist without

creating conflict and hatred though in miniscule, scattered and suppressed to make it

non-existent. As eminent Islamic jurist, ibn al qayyim says;' the basis of Islamic sharia

is wisdom and welfare of the people in this world, and hereafter as claimed and

postulated. This welfare lies in complete justice, mercy, well-being, and wisdom.

Anything that departs from justice to oppression, from mercy to harshness, from

welfare to misery and from wisdom to folly has nothing to do with the sharia. It is

really unfortunate that the present intellectuals and responsible people of an

particular Islamic tradition without any feeling of remorse, interpret, the principles of

sharia, which leads to inconvenience misery oppression. The objective of the

interpretation should be the greater good, and the convenience of people in the light

of aliments of democracy modernity and pluralism. While interpreting the Shariat in

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Sharma Advocate devbhardwaz@hotmail.com
the light of elements of democracy modernity and pluralism we should not doubt the

honesty wisdom, integrity, and sincerity of the Islamic religious leaders and other

intellectuals. The Islamic leaders of Bharat must appreciate the changes all over the

world accepted by the Muslim intelligentsia in the interest of Bharatiya Muslims.

In reference of pluralism, it is important to apply the principle of asabiyyah it means

helping one's own people in a manner that is morally wrong and principle of

asabiyyah is directly related to the doctrine of jahiliyyah, another meaning of

asabiyyah is helping one's community in matter of injustice and oppression. In our

country, the social significance and function of asabiyyah and its potential influence

on political processes should be utilized for the betterment of Bharatiya Islâm. The

negative and malfunction influence and results of Muslims mentality to support their

co-religion Brethren without going into a rational, logic just on the basis of religion

should be denounced as per the doctrine of asabiyyah. There is nothing wrong in

positive consciousness of belonging to a cultural, religious, linguistic and any other

group. It is one of the important instruments in developing and strengthening

solidarity and brotherhood. However, any negative connotation should be

condemned; the destructive and negative views of such groups should be regulated

as it surely has destructive implications and consequences on assimilation in social

and political processes. Social and political institutions having faith in pluralism must

accept diversity in Islamic order and historicity and functionality of such sects and

their belief system though it may be adversarial to certain violent sects which are

threat to plural order of Bharatiya society in particular and multi-polar pluralistic world

order. They must provide platform to such sects of Islamic order as they are under

great threat from certain violent sect which are destroying their centuries old

traditions sometime older than Islam under the raiment of purification. We may quote

Mewat region of Rajasthan wherein systematic annihilation of old practices which

Chapter 3 Conflict of Contemporaneity: A perspective by Devendra

Sharma Advocate devbhardwaz@hotmail.com
predates Islam, continues in the name of purification by tableegh, jamaat and started

process of ghettoisation thus creating conflicts, distrust, suspicion and intolerance.

Activities of such nature substantiated by continuous violent strikes Islamic groups all

over the world in every part of world disturb fragile equilibrium. If I may say so,

plurality though most impregnable but due to its immense capacity to acknowledge,

understand and accept diverse concepts sometime act and function to destroy itself.

The romanticism of pluralism may give false sense of satiation and self glorification

but this weakens its effectiveness to eliminate ideologies particularly military

ideologies…..

Chapter 3 Conflict of Contemporaneity: A perspective by Devendra

Sharma Advocate devbhardwaz@hotmail.com