AN ASPECT of the cultural life of Islamic India that demands special consideration is the nature of the interaction of faith and practice that took place between Islam and Hinduism. There are, however, a variety of factors involved that make the study of this interaction exceedingly complex and prevent any very assured conclusions being attained. One is simply the lack of evidence, for the religious movements of medieval India have left few records. Then there is the uncertainty at times whether a pattern of behavior and belief in both religions has a common origin in one, or if it grew up independently in both cultures. The intricate question of the relation of Hindu and Islamic mystical movements is an example of this difficulty. Finally, since one is confronted not just with the problem of identifying Islamic influence on Hinduism but also Hindu influences on Islam, it is clear that the process of interaction may be complicated by a double movement. Original Hindu influences, for example, may have passed over into Islam; the movement or process that resulted from this may then in turn influence Hinduism, causing a rather different phenomenon. Mysticism again provides a possible illustration.
The most obvious result of the religious impact of Islam on Hinduism is, of course, the existence of a large Muslim population in India. The view that Islam propagated itself in India through the sword cannot be maintained; aside from other evidence, the very distribution of the Muslim population does not support it. If the spread of Islam had been due to the might of the Muslim kings, one would expect the largest proportion of Muslims in those areas which were the centers of Muslim political power. This, however, is not the case. The percentage of Muslims is low around Delhi, Lucknow, Ahmadabad, Ahmadnagar, and Bijapur, the principal seats of Muslim political power. Even in the case of Mysore, where Sultan Tipu is said to have forced conversion to Islam, the ineffectiveness of royal [[124]] proselytism may be measured by the fact that Muslims are scarcely 5 percent of the total population of the state. On the other hand, Islam was never a political power in Malabar, yet today Muslims form nearly 30 percent of its total population. In the two areas in which the concentration of Muslims is heaviest—modern East and West Pakistan—there is fairly clear evidence that conversion was the work of Sufis, mystics who migrated to India throughout the period of the sultanate. In the western area the process was facilitated in the thirteenth century by the thousands of Muslim theologians, saints, and missionaries who fled to India to escape the Mongol terror. The names and careers of some of these are well known. Thus Pir Shams Tabriz came to Multan; Khwaja Qutb-ud-din Bakhtiyar went to Delhi; and Syed Jalal settled in Uch, the great fortress south of Multan. The influence of such men, and of many others, can be traced through the families of their spiritual descendants.
The correct answer for immigrant women who married a man that was already in America is “picture bride”
The term refers to women who migrated to America to marry men they only knew in photographs
They were more than 20,000 women who, from 1908 to 1924, traveled from Japan to America to become brides after their families have chosen their mates. This happened because after the Gentleman’s Agreement was put into action in 1907, men found it difficult to find wives, so the Picture Bride practice became a popular mechanism in which a male laborer was able to marry, and Japanese women would be able to immigrate to America.
Process: Men in The United States sent pictures back to their home countries in order to find a bride. Family members used these photos to try to find wives for men who sent them. And once the bride's name was entered into her husband's family registry, the marriage was considered official in Japan, and she was eligible for travel documents to the United States.
