By Edward C. Sachau
In 1017 CE, on the behest of Sultan Mahmud of Persia, Alberuni, sometimes called Al-Biruni, travelled to India to profit in regards to the Hindus and to debate with them questions of faith, technology and literature and what shaped the very foundation in their civilization. He remained in India for 13 years, his exploration and examine of the rustic gave solution to a scholarly paintings that, in its profound knowing of virtually all features of Indian lifestyles, remained unequalled for 8 hundred years.
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Extra info for Alberuni's India
Rulers consulted the jurists when administrative requirements made it necessary to refer to the sharia. The most popular form of juristic literature was the fatwa, which took the shape of questions and answers to key legal issues. While adhering to the broad principles outlined by earlier works of jurisprudence, the muftis or the givers of fatwas in their responses took account of the changing socioeconomic and political context in India. Typically, the muftis were expected to take ethical considerations into account when delivering an opinion.
They contested the reduction of the notion of jihad to armed struggle alone. The Quran itself deﬁnes jihad in terms that are much broader than the political uses made of it in response to the exigencies attendant on Arab expansion. ”15 Instead of paving the way for an egalitarian and just order, the expansion of Islam was a secular process that, even when drawing upon religious ideology, rarely managed to achieve the ideals prescribed in the Quran and underscored in the practice of the Prophet.
The expansive Quranic conception of jihad was lost, and it assumed a reductive meaning in the Islamic legal tradition. 13 The need for an ideology to legitimate the wars of conquest fought by the Umayyad (661–750) and Abbasid (750–1258) dynasties induced Muslim legists to deﬁne jihad as armed struggle and to divorce law from ethics. Classical juridical texts skirted around the moral and spiritual meanings of jihad to concentrate on the material facets of warfare—the division of spoils, the treatment of non-Muslims, and the rules of conduct for the Muslim army.