Relevance of Sheikh Ikram’s Vision for Modern Interfaith Unity
By Dr. Zafar Darik Qasmi, New Age Islam
29 October 2025
Abstract:
Sheikh Muhammad Ikram (1908–1973) was a distinguished historian who documented the cultural and religious history of Indian Muslims in his famous works Aab-e-Kausar, Rood-e-Kausar, and Mauj-e-Kausar. His writings highlight Hindu–Muslim unity, mutual respect, and cooperation throughout history. He showed how early Arab settlers were welcomed by Indian rulers, how trade and scholarship flourished under Hindu kings, and how Islam spread peacefully in regions like Malabar and Coromandel through kindness and honesty. Sheikh Ikram’s accounts, supported by historical sources like Ibn Battuta and Tuhfat al-Mujahidin, reveal a legacy of tolerance and shared culture between communities. His contributions earned him honours such as Sitara-e-Imtiaz and Nishan-e-Sipas. The message of his work encourages modern societies to revive those traditions of harmony, understanding, and cooperation between people of different faiths for a united and peaceful India.
Main Points:
1. Sheikh Ikram documented Muslim–Hindu cultural history through his famous Kausar trilogy.
2. His writings emphasize unity, respect, and peaceful coexistence between Hindus and Muslims.
3. Arab settlers and traders were welcomed warmly by Indian rulers and common people.
4. Islam spread in South India through trade, honesty, and goodwill—not force or conflict.
5. Sheikh Ikram’s message inspires modern harmony and revival of mutual respect in India.
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The Scholarly and Historical Contributions of Sheikh Muhammad Ikram (1908–1973)
The scholarly and historical services of Sheikh Muhammad Ikram are unforgettable. He wrote the cultural and religious history of Indian Muslims in three volumes — Aab-e-Kausar (1952), Rood-e-Kausar (1957), and Mauj-e-Kausar (1962). In addition to these, he also compiled the biographies of Ghalib and Shibli. He edited a collection of Persian poetry from the Indian subcontinent titled Armaghan-e-Pak, published in 1950, with a later edition released from Tehran. In 1952, he published a collection of Pakistani patriotic songs called Nawa-e-Pak. Several of his English works were also published in the United Kingdom and the United States.
In recognition of his academic contributions, the Government of Iran awarded him the Nishan-e-Sipas, and the Government of Pakistan honoured him with the Sitara-e-Imtiaz. The University of Punjab also conferred upon him an honorary Doctor of Literature degree.
A study of his famous works — Aab-e-Kausar, Rood-e-Kausar, and Mauj-e-Kausar — reveals that Sheikh Muhammad Ikram also shed light on Hinduism, its culture, civilisation, and prominent personalities. These works include many ideas promoting Hindu–Muslim unity. Sheikh Ikram wrote in detail about the tolerance and appreciation of culture, art, and knowledge shown by Muslim rulers of India.
The Kindness of Hindus Towards Muslims
Historians have written that Muhammad bin Qasim came to Sindh in 711 CE and conquered it. Sheikh Muhammad Ikram, in Aab-e-Kausar, mentioned with reliable references that several Arab settlements already existed along the Indian coastline. When Hajjaj bin Yusuf was appointed governor of Iraq, a group of Hashemites migrated to India. Those who settled on the western coast, particularly in Konkan, came to be known as Nawaits (newcomers or Nawaits), while those who settled east of Cape Comorin and married Tamil women formed a mixed community called Labbes.
At that time, Hindus considered seafaring a lowly occupation, so these Arab settlers earned great respect and prestige through trade and navigation. The Nawaits generally followed the Shafi‘i school of thought and produced many scholars, including the famous Makhdoom Ali Mahaimi, whose shrine is located in Mahim near Bombay and who is counted among India’s great scholars (Aab-e-Kausar, pp. 41–42).
The Story of Lanka
In Aab-e-Kausar, Sheikh Ikram narrates an incident about Sri Lanka. When the people of Lanka heard about the Prophet Muhammad’s (peace be upon him) mission, they sent a wise man to learn the truth. When he reached Madinah, both the Prophet (peace be upon him) and Abu Bakr (RA) had passed away, and it was the time of Caliph Umar (RA). After learning everything in detail, the man set out for his return but died on the way. His Hindu servant, however, safely reached Lanka and described the humility and simplicity of the Prophet (peace be upon him) and his companions — how they wore patched clothes and slept in the mosque. The people of Lanka were deeply moved by this and developed great affection for the Muslims (Aab-e-Kausar, pp. 42–43).
Friendly Relations in Gujarat
Arab travellers Sulaiman and Masudi wrote that Muslims and Hindus in Gujarat lived in harmony and that the local Hindu rulers were friendly towards Muslims. Sheikh Ikram, quoting the historian Aufi from Jami‘ al-Hikayat wa Lami‘ al-Riwayat, mentioned that in the city of Khambayat (Cambay), there was once a mosque with a tall minaret. Some Parsis incited Hindus against the Muslims, which led to conflict. When the ruler, Raja Janak, learned about this, he disguised himself, visited the area personally, and investigated the matter. Finding the Muslims innocent, he punished the culprits and ordered compensation of one lakh Balotra coins so that the mosque and minaret could be rebuilt.
The Raja also had a just system — in every major town, a Muslim officer called Hunarmand was officially appointed to look after the community’s affairs (Aab-e-Kausar, pp. 43–44).
Example from the Book Tuhfat al-Mujahidin
Quoting Tuhfat al-Mujahidin — written by Sheikh Zainuddin during Emperor Akbar’s reign when the Portuguese were oppressing the Muslims of Malabar — Sheikh Ikram wrote that in the 3rd century AH, a group of Muslim dervishes, travelling to Lanka to visit Adam’s footprint, was driven by winds to the Malabar coast at Kodanagalur. The local ruler, Raja Yimuran (Zamorin), warmly received them, inquired about their faith, and was so impressed that he later abdicated his throne and accompanied them to Arabia, where he passed away. Before dying, he advised them that Islam would spread in Malabar through trade, kindness, and honesty. The Arab traders followed his advice, and Islam spread peacefully (Aab-e-Kausar, p. 45).
Observation of Ibn Battuta
Sheikh Ikram also quoted Ibn Battuta, who, during his 8th-century journey from Cambay to China, saw many flourishing Muslim settlements along the Malabar coast. In the ancient port of Honavar (now in Karnataka), a Muslim named Sultan Jamaluddin ruled on behalf of a Hindu king. There were many Muslim scholars and madrasas there. In Mangalore, there were about four thousand Muslims. The ruler of Calicut was Hindu, but the chief of merchants was Muslim, and Muslims played a key role in maritime trade (Aab-e-Kausar, p. 47).
Muslims on the Coromandel Coast
The region of Ma‘bar lies on the eastern coast, northeast of Cape Comorin, along the Coromandel shore. The oldest and most important Muslim settlement there was Tinnevelly, near the present-day town of Kayalpatnam in Tamil Nadu. According to the Gazetteer, Kayalpatnam had a population of about thirteen thousand, with Muslims forming the majority. The Pandya kings granted Arab settlers land about four miles long and one and a half miles wide to establish their communities. Over time, they married local women and gained influence in the area.
In this region, about six per cent of the total population and ten per cent in three sub-districts were Muslims. Relations between Hindus and Muslims were cordial. At Pottanpodar, a mosque was so revered that Hindu visitors outnumbered Muslim ones, and Hindus showed great respect for the shrines and relics of Muslim saints (Aab-e-Kausar, pp. 49–50).
Conclusion
From all these accounts and references, it is clear that in ancient India, Hindu rulers not only treated Muslims with kindness and fairness but also allowed them to live freely, practise their faith, and contribute to the country’s cultural and economic growth. They provided Muslims with opportunities for trade and settlement. Despite differences in faith and customs, both communities lived together harmoniously and shared cultural bonds.
Even today, there is a need to revive these bright and peaceful traditions of the past and to strengthen the bonds of unity and mutual respect among all people in our country.
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Dr. Zafar Darik Qasmi is an author and a New Age Islam Regular Columnist.
URL: https://www.newageislam.com/interfaith-dialogue/sheikh-ikram-modern-interfaith-unity/d/137428
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