Library of Islamic South Asia – serie

The Deccan sultans left a grand architectural and artistic legacy. They commissioned palaces, mosques, gardens and tombs as well as decorative paintings and coins. Of these sultanates, the Nizam Shahs (r. 1490-1636) were particularly significant, being one of the first to emerge from the crumbling edifice of the Bahmani Empire (c. 1347-1527). Yet their rich material record remains largely unstudied in the scholarly literature, obscuring their cultural and historical importance. This book provides the first analysis of the architecture of the Nizam Shahs. Pushkar Sohoni examines the critical relationship between architectural production, courtly practice and royal authority in a period when the aspirations and politics of the kingdom were articulated through architectural expression. Based on new primary research from key sites including the urban settlements of Ahmadnagar, Daulatabad, Aurangabad, Junnar and the port city of Chaul, Sohoni sheds light on broader Islamicate ideas of kingship and shows how this was embodied by material artefacts such as buildings and sites, paintings, gardens, guns and coins.As well as offering a vivid depiction of sixteenth-century South Asia, this book revises understanding of the cultural importance of the Nizam Shahs and their place in the Indian Ocean world. It will be a vital primary resource for scholars researching the history of the medieval and early modern Deccan and relevant for those working in Art History, Islamic Studies, South Asian Studies and Archaeology.

In a series of legal battles starting in 1882, South Asian Muslims made up of modernists, traditionalists, reformists, Shias and Sunnis attempted to modify the laws relating to their places of worship. Their efforts failed as the ideals they presented flew in the face of colonial secularism. This book looks at the legal history of Muslim endowments and the intellectual and social history of sectarian identities, demonstrating how these topics are interconnected in ways that affected the everyday lives of mosque congregants across North India. Through the use of legal records, archives and multiple case studies Sana Haroon ties a series of narrative threads stretching across multiple regions in Colonial South Asia.

The Mohammadan Anglo-Oriental College (MAO), that became the Aligarh Muslim University (AMU) in 1920 drew the Muslim elite into its orbit and was a key site of a distinctively Muslim nationalism. Located in New Dehli, the historic centre of Muslim rule, it was home to many leading intellectuals and reformers in the years leading up to Indian independence. During partition it was a hub of pro-Pakistan activism. The graduates who came of age during the anti-colonial struggle in India settled throughout the subcontinent after the Partition. They carried with them the particular experiences, values and histories that had defined their lives as Aligarh students in a self-consciously Muslim environment, surrounded by a non-Muslim majority.This new archive of oral history narratives from seventy former AMU students reveals histories of partition as yet unheard. In contrast to existing studies, these stories lead across the boundaries of India, Pakistan and Bangladesh. Partition in AMU is not defined by international borders and migrations but by alienation from the safety of familiar places. The book reframes Partition to draw attention to the ways individuals experienced ongoing changes associated with “partitioning”—the process through which familiar spaces and places became strange and sometimes threatening—and they highlight specific, never-before-studied sites of disturbance distant from the borders.

The Taj Mahal, built by the Mughal emperor Shah Jahan (1592-1666 CE) as a mausoleum for his wife Mumtaz Mahal (1593-1631 CE), is considered exceptional in the history of world architecture.This book provides a deeper understanding of the Taj Mahal and its builder by examining its inscriptions within their architectural, historical and biographical contexts. The texts adorning the Taj Mahal comprise verses from twenty-two different chapters of the Qur’an but their meaning and significance escapes most non-Muslim visitors or those unable to read them. This book will be the first dedicated solely to the inscriptions in the monument, providing translations, commentary and interpretation of the texts. As well as offering a unique approach to the study of the building, the book uses the inscriptions to expound the foundational elements of Islam, the faith of Shah Jahan and also what the Taj Mahal still means today.

The Taj Mahal, built by the Mughal emperor Shah Jahan (1592-1666 CE) as a mausoleum for his wife Mumtaz Mahal (1593-1631 CE), is considered exceptional in the history of world architecture.This book provides a deeper understanding of the Taj Mahal and its builder by examining its inscriptions within their architectural, historical and biographical contexts. The texts adorning the Taj Mahal comprise verses from twenty-two different chapters of the Qur’an but their meaning and significance escapes most non-Muslim visitors or those unable to read them. This book will be the first dedicated solely to the inscriptions in the monument, providing translations, commentary and interpretation of the texts. As well as offering a unique approach to the study of the building, the book uses the inscriptions to expound the foundational elements of Islam, the faith of Shah Jahan and also what the Taj Mahal still means today.

Though the history of Sikh-Muslim relations is fraught with conflict, this book examines how the policies of Sikh rulers attempted to avoid religious bigotry and prejudice at a time when Muslims were treated as third-class citizens. Focusing on the socio-economic, political and religious condition of Muslims under Sikh rule in the Punjab during the 19th century, this book demonstrates that Maharaja Ranjit Singh and his successors took a secular approach towards their subjects. Using various archival sources, including the Fakir Khana Family archives and the Punjab Archives, the author argues citizens had freedom to practice their religion, with equal access to employment, education and justice.

Though the history of Sikh-Muslim relations is fraught with conflict, this book examines how the policies of Sikh rulers attempted to avoid religious bigotry and prejudice at a time when Muslims were treated as third-class citizens. Focusing on the socio-economic, political and religious condition of Muslims under Sikh rule in the Punjab during the 19th century, this book demonstrates that Maharaja Ranjit Singh and his successors took a secular approach towards their subjects. Using various archival sources, including the Fakir Khana Family archives and the Punjab Archives, the author argues citizens had freedom to practice their religion, with equal access to employment, education and justice.

In a series of legal battles starting in 1882, South Asian Muslims made up of modernists, traditionalists, reformists, Shias and Sunnis attempted to modify the laws relating to their places of worship. Their efforts failed as the ideals they presented flew in the face of colonial secularism. This book looks at the legal history of Muslim endowments and the intellectual and social history of sectarian identities, demonstrating how these topics are interconnected in ways that affected the everyday lives of mosque congregants across North India. Through the use of legal records, archives and multiple case studies Sana Haroon ties a series of narrative threads stretching across multiple regions in Colonial South Asia.

Within the complex religious landscape of modern India, the community of Sindh stands out as a powerful example of interfaith relations. This Hindu community moved to India and practiced Sufism following Sindh’s inclusion to Pakistan in the 1947 partition. Drawing on a close analysis of literature and poetry, interviews with key informants, and a reading of historic rituals and architectures, Michel Boivin demonstrates that this active religious minority has managed to retain its unique Hindu-Sufi identity amidst the rigidification of official religions in both India and Pakistan. Of particular significance, Boivin argues, was the creation of sacred spaces called darbars. These shrines include a religious building where the Hindu Sindhis worship Sufi saints, chant Sufi poetry and perform Sufi rituals.In looking at this vibrant community as a trans-religious culture capable of navigating the challenges of the modern nation state, this book is an important contribution to understanding the Muslim-Hindu encounter in India.

When Muslim rule in Kashmir ended in 1820, Sikh and later Hindu Dogra Rulers gained power, but the country was still largely influenced by Sunni religious orthodoxy. This book traces the impact of Sunni power on Shi'i society and how this changed during the nineteenth and early twentieth centuries. The book identifies a distinctive Kashmiri Shi'i Islam established during this period. Hakim Sameer Hamdani argues that the Shi'i community’s religious and cultural identity was fostered through practices associated with the martyrdom of Imam Husayn and his family in Karbala, as well as other rituals of Islam, in particular, the construction and furore surrounding M'arak, the historic imambada (a Shi'i house for mourning of the Imam) of Kashmir’s Shi'i. The book examines its destruction, the ensuing Shi'i -Sunni riot, and the reasons for the Shi'i community’s internal divisions and rifts at a time when they actually saw the strong consolidation of their identity.

When Muslim rule in Kashmir ended in 1820, Sikh and later Hindu Dogra Rulers gained power, but the country was still largely influenced by Sunni religious orthodoxy. This book traces the impact of Sunni power on Shi'i society and how this changed during the nineteenth and early twentieth centuries. The book identifies a distinctive Kashmiri Shi'i Islam established during this period. Hakim Sameer Hamdani argues that the Shi'i community’s religious and cultural identity was fostered through practices associated with the martyrdom of Imam Husayn and his family in Karbala, as well as other rituals of Islam, in particular, the construction and furore surrounding M'arak, the historic imambada (a Shi'i house for mourning of the Imam) of Kashmir’s Shi'i. The book examines its destruction, the ensuing Shi'i -Sunni riot, and the reasons for the Shi'i community’s internal divisions and rifts at a time when they actually saw the strong consolidation of their identity.

This book reexamines the emergence of Urdu as a literary and poetic language in the 18th century, at the time called Rekhtah, highlighting its engagement with diverse regional cultures and communities in South Asia. Sharing Poetry’s Pleasures reframes the history of Urdu within the diverse contexts from which it emerged. It places the earliest Urdu-Rekhtah poets and their craft in the lively social gatherings, bazaars, shrines, and courts of 18th century South Asia.Through aesthetic analysis and historical contextualization of poems, using primary sources in manuscripts, the authors reveal why everyday vernaculars, multi-lingual puns, alongside the use of courtly Persian and complex metaphors attracted a wide audience for this new literary language.Dhavan and Pauwels re-examine the long-dominant mischaracterization of Urdu as an elite language of South Asian Muslims by analysing the poetic biographies of Vali Dakhani and his contemporaries Fa’iz, Abru and Hatim. The authors reveal how selective attention to a handful of poets and rarefied courtly texts obscured the much more diverse roots of an important vernacular tradition, thereby reconstructing a lost literary network of speakers, poets and participants in Urdu’s past.

This book reexamines the emergence of Urdu as a literary and poetic language in the 18th century, at the time called Rekhtah, highlighting its engagement with diverse regional cultures and communities in South Asia. Sharing Poetry’s Pleasures reframes the history of Urdu within the diverse contexts from which it emerged. It places the earliest Urdu-Rekhtah poets and their craft in the lively social gatherings, bazaars, shrines, and courts of 18th century South Asia.Through aesthetic analysis and historical contextualization of poems, using primary sources in manuscripts, the authors reveal why everyday vernaculars, multi-lingual puns, alongside the use of courtly Persian and complex metaphors attracted a wide audience for this new literary language.Dhavan and Pauwels re-examine the long-dominant mischaracterization of Urdu as an elite language of South Asian Muslims by analysing the poetic biographies of Vali Dakhani and his contemporaries Fa’iz, Abru and Hatim. The authors reveal how selective attention to a handful of poets and rarefied courtly texts obscured the much more diverse roots of an important vernacular tradition, thereby reconstructing a lost literary network of speakers, poets and participants in Urdu’s past.

The Mohammadan Anglo-Oriental College (MAO), that became the Aligarh Muslim University (AMU) in 1920 drew the Muslim elite into its orbit and was a key site of a distinctively Muslim nationalism. Located in New Dehli, the historic centre of Muslim rule, it was home to many leading intellectuals and reformers in the years leading up to Indian independence. During partition it was a hub of pro-Pakistan activism. The graduates who came of age during the anti-colonial struggle in India settled throughout the subcontinent after the Partition. They carried with them the particular experiences, values and histories that had defined their lives as Aligarh students in a self-consciously Muslim environment, surrounded by a non-Muslim majority.This new archive of oral history narratives from seventy former AMU students reveals histories of partition as yet unheard. In contrast to existing studies, these stories lead across the boundaries of India, Pakistan and Bangladesh. Partition in AMU is not defined by international borders and migrations but by alienation from the safety of familiar places. The book reframes Partition to draw attention to the ways individuals experienced ongoing changes associated with “partitioning”—the process through which familiar spaces and places became strange and sometimes threatening—and they highlight specific, never-before-studied sites of disturbance distant from the borders.

Discrimination on the grounds of sexual orientation or gender identity is forbidden in contemporary international human rights law, yet in many interpretations of Islamic law, this is seen to contradict the tenets of Islam. Vanja Hamzic here offers a path-breaking historical and anthropological analysis of the discourses on sexual and gender diversity in the Muslim world. The first of its kind, the book sheds new light on the understanding of diversity and resistance to hegemonic visions of the self in Muslim societies. Combining first-hand ethnographic accounts of Muslims in contemporary Pakistan including the hijra community whose pluralist sexual and gender experience defy the disciplinary gaze of both international and state law with new archival research, this book provides a unique mapping of Islamic jurisprudence, court practice and social developments in the Muslim world. Hamzic provides a comprehensive look at the ways in which sexually diverse and gender-variant Muslims are seen, and see themselves, within the context of the Islamic legal tradition.

The Deccan sultans left a grand architectural and artistic legacy. They commissioned palaces, mosques, gardens and tombs as well as decorative paintings and coins. Of these sultanates, the Nizam Shahs (r. 1490-1636) were particularly significant, being one of the first to emerge from the crumbling edifice of the Bahmani Empire (c. 1347-1527). Yet their rich material record remains largely unstudied in the scholarly literature, obscuring their cultural and historical importance. This book provides the first analysis of the architecture of the Nizam Shahs. Pushkar Sohoni examines the critical relationship between architectural production, courtly practice and royal authority in a period when the aspirations and politics of the kingdom were articulated through architectural expression. Based on new primary research from key sites including the urban settlements of Ahmadnagar, Daulatabad, Aurangabad, Junnar and the port city of Chaul, Sohoni sheds light on broader Islamicate ideas of kingship and shows how this was embodied by material artefacts such as buildings and sites, paintings, gardens, guns and coins.As well as offering a vivid depiction of sixteenth-century South Asia, this book revises understanding of the cultural importance of the Nizam Shahs and their place in the Indian Ocean world. It will be a vital primary resource for scholars researching the history of the medieval and early modern Deccan and relevant for those working in Art History, Islamic Studies, South Asian Studies and Archaeology.

After the creation of Pakistan in 1947, Sufi shrines became highly contested. Considered deviant and `un-Islamic', they soon fell under government control as part of a state-led strategy to create an `official', more unified, Islamic identity. This book, the first to address the political history of Sufi shrines in Pakistan, explores the various ways in which the postcolonial state went about controlling their activities. Of key significance, Umber Bin Ibad shows, was the `West Pakistan Waqf Properties Ordinance', a governmental decree issued in 1959. Formed when General Ayub Khan assumed the role of Chief Martial Law Administrator, this allowed the state to take over shrines as `waqf property'. According to Islamic law, a waqf, or charitable endowment, had to be used for charitable or religious purposes and the state created a separate Auqaf department to control the finances and activities of all the shrines which were now under a state sponsored waqf system.Focusing on the Punjab - famous for its large number of shrines - the book is based on extensive primary research including newspapers, archival sources, interviews, court records and the official reports of the Auqaf department. At a time when Sufi shrines are being increasingly targeted by Islamist extremists, who view Sufism as heretical, this book sheds light on the shrines' contentious historical relationship with the state. An original contribution to South Asian Studies, the book will also be relevant to scholars of Colonial and Post-Colonial History and Sufism Studies.

Discrimination on the grounds of sexual orientation or gender identity is forbidden in contemporary international human rights law, yet in many interpretations of Islamic law, this is seen to contradict the tenets of Islam. Vanja Hamzic here offers a path-breaking historical and anthropological analysis of the discourses on sexual and gender diversity in the Muslim world. The first of its kind, the book sheds new light on the understanding of diversity and resistance to hegemonic visions of the self in Muslim societies. Combining first-hand ethnographic accounts of Muslims in contemporary Pakistan including the hijra community whose pluralist sexual and gender experience defy the disciplinary gaze of both international and state law with new archival research, this book provides a unique mapping of Islamic jurisprudence, court practice and social developments in the Muslim world. Hamzic provides a comprehensive look at the ways in which sexually diverse and gender-variant Muslims are seen, and see themselves, within the context of the Islamic legal tradition.

Within the complex religious landscape of modern India, the community of Sindh stands out as a powerful example of interfaith relations. This Hindu community moved to India and practiced Sufism following Sindh’s inclusion to Pakistan in the 1947 partition. Drawing on a close analysis of literature and poetry, interviews with key informants, and a reading of historic rituals and architectures, Michel Boivin demonstrates that this active religious minority has managed to retain its unique Hindu-Sufi identity amidst the rigidification of official religions in both India and Pakistan. Of particular significance, Boivin argues, was the creation of sacred spaces called darbars. These shrines include a religious building where the Hindu Sindhis worship Sufi saints, chant Sufi poetry and perform Sufi rituals.In looking at this vibrant community as a trans-religious culture capable of navigating the challenges of the modern nation state, this book is an important contribution to understanding the Muslim-Hindu encounter in India.