ISLAM IN INDIA: Predicaments of the Indian Musalman: (A Historical Critique)

Two basic requirements of this study are almost formidable. Firstly, one has to be extremely careful about his sources and authorities, and he must refrain, altogether, from making unauthorized and unwarranted comments, subjectively. I have tried to quote my sources and authorities side by side, within brackets, and I have seen that no statement is made without due authentication. As far as possible, statements are supported by the Quran (quoted from 'Abdullah Yusuf Ali's classical translation) and Hadith (al-Bukhari and al-Muslim). Conclusion made at the end of each chapter is entirely based on these sources and authorities, and there is nothing speculative or argumentative. Secondly, one has to be extremely sympathetic and, unless he is sympathetic with the subject, he may not justify his comments. A negative and hostile view would spoil the academic merit of a work such as this. An interpretation in the given Context is, therefore, absolutely necessary, in each case. From the modern point of view, there are irreconcilable paradoxes in Islam, for the simple reason that, by Divine command or otherwise, it has remained a complete stasis and has, doctrinally, refused to change in accordance with TIME and SPACE (Desa-Kala). History of mankind has shown that a civilization which stagnated, either gradually died out, or was reduced to anarchy or barbarism. Only dynamism, that quality of a civilization which accepts CHANGE in accordance with the changed conditions in Time and Space, keeps it living, going and developing. It is, in fact, this which has created almost insuperable predicaments of the Indian Musalman. This work is a HISTORICAL CRITIQUE of these predicaments. Islam has to be dynamic to keep pace with the changing times and the progress of the mankind, to adapt to modern conditions and give up such abominable practices as purdah, polygamy, triple-talaq and jihad, which are all misnomers in the modern world. This is, essentially, a CIVILIZATIONAL CRISIS, and Indian Islam has to emancipate itself from its Arabian medievalism. With three generations family relations with the Muslims and, specifically, my close friendship with Ayaz, I saw Islam in practice for a life-time. Theoretically too, I had to read its classical literature in connection with my study of Indo-Muslim Architecture (Sultanate and MUGHAL ARCHITECTURE of India), covering a time-span of nearly half-a-century and, more particularly, when I taught 'Islamic Civilization' to the post- graduate students at the University of Rajasthan Jaipur, for a decade. This also enabled me to write two books on the study of Islam in India, viz. 1.Architecture & Site of the Baburi Masjid of Ayodhya (A Historical Critique) (Jaipur 1991); and 2.Mosque Architecture (From Medina to Hindustan) (622-1654 A.D.) (Jaipur 1994) I was, thus, fairly well acquainted with the theory and practice of Islam in India, and this is my credential to write this book on one of the most sensitive subjects of history. I am not a 'Mulla', 'Maulana', or a member of the elite 'Ulema class, which is why I have the advantage of a bird's eye view of the subjectProf R Nath