The Muslims of South Asia are more than five hundred million people, distributed between Pakistan, India, and Bangladesh, and there are more Muslims in South Asia than in any other region in the world. After Indonesia, which is the largest Muslim country in the world, India, Pakistan, and Bangladesh are the second, third, and fourth largest Muslim countries, respectively. Although the prevalent approach in the study of Islam is to consider its so-called Arab character as central, the Muslims in pre-Partition India constituted the largest body of Muslims in the world, and the vast political and intellectual influence exerted by South Asian Muslims on the wider Muslim world is often neglected. Many of the most important political, intellectual, and spiritual developments within Islam have had their origins, or have flourished, in South Asia, and Muslims from the region have played important roles in the global history of Islam, including during the colonial period, in resistance to colonial rule, and in intellectual responses to and dialogue with Western thought. Pakistan was specifically created to provide a homeland for South Asia’s Muslim population and its trials and tribulations over the past seventy-five years have been carefully watched by Muslims and non-Muslims alike. Muslims constitute India’s largest minority, with an often uneasy—to say the least—relationship to the majority. In the context of the three books under discussion, I explore issues, such as secularism, modernity, and religion, and their impacts on the conception of the nation-state that was promoted during the nineteenth and twentieth centuries as an expression of political modernity.

What rules of fighting (armed combat) does Hinduism espouse? The sacred texts are the pre-eminent sources, so these need to be summarized and compared to each other. Teaching mostly through stories, the texts describe deeds of people (especially warriors), gods and demons to show how to behave and not to behave in war. While the injunctions in the Mahābhārata and Arthaśāstra are already covered in the literature, including in this journal, this present work examines the Purāṇas in depth. After a thorough search of all relevant passages, we find the Purāṇas to be very similar to the epics in terms of the list of prescribed and proscribed actions in war that they provide. We also make comparisons to international humanitarian law (IHL); as in the epics, we find that the Purāṇas contain many similar provisions to those found in IHL but that they go above and beyond what is required by IHL in urging that fighting be fair at the tactical level (i.e., between individual fighters). Being religious texts, the Purāṇas also deal with the afterlife consequences of both righteous and unrighteous combat.

A brief commotion arose during the hearings for one of twenty-first-century India’s most widely discussed legal disputes, when a dynamic young attorney suggested that deities, too, had constitutional rights. The suggestion was not absurd. Like a human being or a corporation, Hindu temple deities can participate in litigation, incur financial obligations, and own property. There was nothing to suggest, said the attorney, that the same deity who enjoyed many of the rights and obligations accorded to human persons could not also lay claim to some of their constitutional freedoms. The lone justice to consider this claim blandly and briefly observed that having specific legal rights did not perforce endow one with constitutional rights. Nevertheless, a handful of recent and high-profile disputes concerning Hindu temple deities and the growing influence of Hindu nationalist politics together suggest that the issue of deities’ rights is far from a settled matter. This article argues that declining to recognize deities’ constitutional rights accurately reflects dueling commitments in the Indian Constitution.

This article provides a textured history of the multivalent term “hindu” over 2,500 years, with the goal of productively unsettling what we think we know. “Hindu” is a ubiquitous word in modern times, used by scholars and practitioners in dozens of languages to denote members of a religious tradition. But the religious meaning of “hindu” and its common use are quite new. Here I trace the layered history of “hindu,” part of an array of shifting identities in early and medieval India. In so doing, I draw upon an archive of primary sources—in Old Persian, New Persian, Sanskrit, Prakrit, Hindi, Marathi, Bengali, and more—that offers the kind of multilingual story needed to understand a term that has long cut across languages in South Asia. Also, I do not treat premodernity as a prelude but rather recognize it as the heart of this tale. So much of South Asian history—including over two thousand years of using the term “hindu”—has been misconstrued by those who focus only on British colonialism and later. We need a deeper consideration of South Asian pasts if we are to think more fruitfully about the terms and concepts that order our knowledge. Here, I offer one such contribution that marshals historical material on the multiform and fluid word “hindu” that can help us think more critically and precisely about this discursive category.

This article focuses on the meeting of faith traditions—interfaith dialogue—from the perspective of mystical consciousness. In doing so, it aims to understand the dynamics and potentialities of interfaith mysticism. The contribution of this article to religious studies, in combination with theological inquiry, is threefold: first, it illuminates how the Trinity is directly experienced in interfaith contexts; second, it provides an interfaith framework that accounts for the possibilities, complexity, and challenges of interfaith encounters; third, it shows how Gavin Flood’s three orders of discourse—traditions’ experience and texts, interpretation within traditions, and academic inquiry—can be applied to the study of interfaith mysticism, employing a phenomenological emphasis on hermeneutics. The inquiry is located within the context of representatives of Hindu mystical consciousness (Sri Ramana Maharshi, Sri Aurobindo) and the Christian interfaith tradition (Henri Le Saux, Bede Griffiths, David Steindl-Rast), in conversation with Raimon Panikkar’s and Francis X. Clooney’s approaches to interreligious studies.

What does Hinduism have to say about the rules of armed conflict? How might Hinduism enrich the modern global discourse on international humanitarian law (IHL)? What convergences might be found, and what areas of divergence? This paper examines and contextualizes the rules of armed conflict advocated in classical Hindu texts, especially in the epic Mahābhārata, where important norms of Hinduism are established. It also examines the other major epic, the Rāmāyaṇa, and the Dharmaśāstras (Law Codes), as well as the Arthaśāstra, which takes an alternative (realpolitik) approach. This paper focuses on conduct during armed conflict (jus in bello), now synonymous for many with IHL, rather than considerations leading up to war (jus ad bellum). The paper seeks to illuminate both convergences and divergences with IHL and highlight particular Hindu approaches on the righteous (dharmic) application of violence. Like IHL, classical Hinduism values (1) proportionality of force during armed engagement; (2) the minimization of human suffering during combat; (3) care for survivors of war; (4) immunity towards non-combatants, especially civilians; and (5) balancing military necessity with humanity. With respect to divergences, classical Hinduism extols non-violence in ways that critique even the warrior's duty to engage in righteous war (dharma yuddha). In contrast to IHL, the Hindu epics have some different limitations; for instance, they limit the right to combat to a particular caste, the kṣatriyas, though this concept could be modernized to mean uniformed personnel of the State. The epics also disavow certain practices that are legal under IHL, such as ambushes and surprise attacks against legitimate targets. The Hindu proportionality provision goes beyond IHL by prescribing that only warriors of the same type should fight. With its many deeply ethical considerations, Hinduism enriches modern IHL through its heightened emphasis on fair and humane conduct in battle and its call towards compassion on behalf of both combatants and non-combatants.

Traditionally, the problem of evil, in its various formulations, has been one of the strongest objections against perfect being theism. In the voluminous literature on this problem, the motif of evil has usually been discussed with respect to human flourishing. In recent decades more focused attention has been paid to animal suffering and the philosophical problems that such suffering poses for perfect being theists. However, this growing body of literature, in Anglo-American philosophical milieus, is largely aimed at sketching a specifically Christian or Christianity-inflected theodicy that would reconcile animal suffering with the existence of an omni-God. In contrast, there are few, if any, systematic attempts to put forth a Hindu theodicy that aims to offer morally justifiable reasons that God has for allowing animal suffering. In this article, we address this scholarly lacuna by illustrating how a Hindu perfect being theist might respond to the problem of animal suffering.