A strong yet balanced tone of emotional fervor rings in Asif Siddiqis plea for the political and economic re-union of India and Pakistan, which gives fresh relevance and urgency to this long -standing theme of postcolonial South Asian politics. Was Pakistan ever the pan-Muslim state it claimed to be, necessary for staving off kafir domination? This is one of the key questions about the birth of the state that the author asks. He demolishes the very concept of any hard-and-fast Hindu-Muslim divide by highlighting the psychic factors underlying the creation of Bangladesh. These psychic factors, he points out, originate from perceptions and behavior far older than those based on religion. They stem from primitive, racist reactions to chance externals like skin color and body build. To the West Pakistani state and establishments, their coreligionists to the East were kaalay haramisblack bastards first and co-religionists never. With this kind of primitivism underwriting the birth of the new state, is it any wonder that it never did take off in the direction of freedom and prosperity? Diverse, mutually confronting groups in any part of the world do not yet entertain ideas of mass migration elsewhere. When they do so, as in 1947, it is solely from the pushes and pulls of political parties. Sentiments of home and hearth are more deep-rooted than political exhortations for cutting cord and feeling. When the latter prevail, bloodletting and killer instincts gain unfettered play. Even after these fade, feelings of homesickness and homelessness, of uprootedness, roost in the migrants inner regions of being. The words and voice of born humanists like Ghalib keep playing in his ears, giving him a sense of completion that other realities do not, but it cannot stop him from reaching for it. Remorse and hope undying coexist. The Muslims are not separate from the Hindus nor vice versa. Different, yes, but not separate, not two. And they will eventually travel back to their basic oneness from the sheer compulsions of global forces at work today. These views, however debatable, are worth hearing for they concern almost a quarter of the human race. - by Raji Narasimhan
Shortlisted for the Cundill History Prize “Remarkable and pathbreaking...A radical rethink of colonial historiography and a compelling argument for the reassessment of the historical traditions of Hindustan.” —Mahmood Mamdani “The brilliance of Asif’s book rests in the way he makes readers think about the name ‘Hindustan’...Asif’s focus is Indian history but it is, at the same time, a lens to look at questions far bigger.” —Soni Wadhwa, Asian Review of Books “Remarkable...Asif’s analysis and conclusions are powerful and poignant.” —Rudrangshu Mukherjee, The Wire “A tremendous contribution...This is not only a book that you must read, but also one that you must chew over and debate.” —Audrey Truschke, Current History Did India, Pakistan, and Bangladesh have a shared regional identity prior to the arrival of Europeans in the late fifteenth century? Manan Ahmed Asif tackles this contentious question by inviting us to reconsider the work and legacy of the influential historian Muhammad Qasim Firishta, a contemporary of the Mughal emperors Akbar and Jahangir. Inspired by his reading of Firishta and other historians, Asif seeks to rescue our understanding of the region from colonial narratives that emphasize difference and division. Asif argues that a European understanding of India as Hindu has replaced an earlier, native understanding of India as Hindustan, a home for all faiths. Turning to the subcontinent’s medieval past, he uncovers a rich network of historians of Hindustan who imagined, studied, and shaped their kings, cities, and societies. The Loss of Hindustan reveals how multicultural Hindustan was deliberately eclipsed in favor of the religiously partitioned world of today. A magisterial work with far reaching implications, it offers a radical reinterpretation of how India came to its contemporary political identity.
The question of how Islam arrived in India remains markedly contentious in South Asian politics. Standard accounts center on the Umayyad Caliphate’s incursions into Sind and littoral western India in the eighth century CE. In this telling, Muslims were a foreign presence among native Hindus, sowing the seeds of a mutual animosity that presaged the subcontinent’s partition into Pakistan and India many centuries later. But in a compelling reexamination of the history of Islam in India, Manan Ahmed Asif directs attention to a thirteenth-century text that tells the story of Chach, the Brahmin ruler of Sind, and his kingdom’s later conquest by the Muslim general Muhammad bin Qasim in 712 CE. The Chachnama has long been a touchstone of Indian history, yet it is seldom studied in its entirety. Asif offers a close and complete analysis of this important text, untangling its various registers and genres in order to reconstruct the political vision at its heart. Asif challenges the main tenets of the Chachnama’s interpretation: that it is a translation of an earlier Arabic text and that it presents a history of conquest. Debunking both ideas, he demonstrates that the Chachnama was originally Persian and, far from advancing a narrative of imperial aggression, is a subtle and sophisticated work of political theory, one embedded in both the Indic and Islamic ethos. This social and intellectual history of the Chachnama is an important corrective to the divisions between Muslim and Hindu that so often define Pakistani and Indian politics today.
Globalisation stands as an indispensable lens through which to analyse current cultural, political, and social transformations. This prevailing paradigm, acknowledged by its advocates and critics, profoundly shapes our environment. Within this global landscape, Islam's position is noteworthy—often perceived as rejecting globalisation and its secular underpinnings. This book offers a perspective of the global resurgence of religion in general and the revival of Islam in particular as crucial features of globalisation. Furthermore, the book deeply explores how Islamist groups strategically challenge religious authority, utilising social media and the internet to reshape their spheres of influence. By exploring these dynamics, the book aims to provide comprehensive insights into the interplay between Islamist strategies, digital platforms, and religious institutions within our interconnected world.
This book features an in-depth examination of the ongoing problem of bovine mastitis and the potential solutions offered by polymer nanoparticles. With extensive research and analysis, the book delves into the causes and consequences of bovine mastitis, including the shift in the relevance of various infections and the increasing problem of antibiotic resistance. The authors explore the use of nanoparticles as a potential alternative to traditional antibiotics and the importance of tailoring their characteristics for specific uses. Detailed discussions of the pros and cons of different manufacturing procedures and characterizations of bovine mastitis, drug-resistant bacteria, and resistance development make this monograph an invaluable resource for researchers and experts in the field of veterinary medicine, and an excellent resource for those interested in investigating the viability of nano-materials as future antibiotic alternatives.
A stunning history of Pakistan’s cultural and intellectual capital, from one of the preeminent scholars of South Asia The city of Lahore was more than one thousand years old when it went through a violent schism. As the South Asian subcontinent was partitioned in 1947 to gain freedom from Britain’s colonial hold, and the Islamic Republic of Pakistan was formed, the city’s large Hindu and Sikh populations were pushed toward India, and an even larger Muslim refugee population settled in the city. This was just the latest in a long history of the city’s making and unmaking. Over the centuries, the city has kept a firm grip on the imagination of travelers, poets, writers, and artists. More recently, it has been journalists who have been drawn to the city as a focal point for a nation that continues to grab international headlines. For this book, acclaimed historian Manan Ahmed Asif brings to life a diverse and vibrant world by walking the city again and again over the course of many years. Along the way he joins Sufi study circles and architects doing restoration in the medieval parts of Lahore and speaks with a broad range of storytellers and historians. To this Asif juxtaposes deep analysis of the city’s centuries-old literary culture, noting how it reverberates among the people of Lahore today. To understand modern Pakistan requires understanding its cultural capital, and Disrupted City uses Lahore’s cosmopolitan past and its fractured present to provide a critical lens to challenge the grand narratives of the Pakistani nation-state and its national project of writing history.
A complete guide to every aspect of interventional nephrology ... for students, residents, fellows, and clinicians ... [it] examines all relevant aspects of interventional nephrology, from the history of nephrology to the principles governing the latest vascular access techniques."--Provided by publisher
A strong yet balanced tone of emotional fervor rings in Asif Siddiqis plea for the political and economic re-union of India and Pakistan, which gives fresh relevance and urgency to this long -standing theme of postcolonial South Asian politics. Was Pakistan ever the pan-Muslim state it claimed to be, necessary for staving off kafir domination? This is one of the key questions about the birth of the state that the author asks. He demolishes the very concept of any hard-and-fast Hindu-Muslim divide by highlighting the psychic factors underlying the creation of Bangladesh. These psychic factors, he points out, originate from perceptions and behavior far older than those based on religion. They stem from primitive, racist reactions to chance externals like skin color and body build. To the West Pakistani state and establishments, their coreligionists to the East were kaalay haramisblack bastards first and co-religionists never. With this kind of primitivism underwriting the birth of the new state, is it any wonder that it never did take off in the direction of freedom and prosperity? Diverse, mutually confronting groups in any part of the world do not yet entertain ideas of mass migration elsewhere. When they do so, as in 1947, it is solely from the pushes and pulls of political parties. Sentiments of home and hearth are more deep-rooted than political exhortations for cutting cord and feeling. When the latter prevail, bloodletting and killer instincts gain unfettered play. Even after these fade, feelings of homesickness and homelessness, of uprootedness, roost in the migrants inner regions of being. The words and voice of born humanists like Ghalib keep playing in his ears, giving him a sense of completion that other realities do not, but it cannot stop him from reaching for it. Remorse and hope undying coexist. The Muslims are not separate from the Hindus nor vice versa. Different, yes, but not separate, not two. And they will eventually travel back to their basic oneness from the sheer compulsions of global forces at work today. These views, however debatable, are worth hearing for they concern almost a quarter of the human race. - by Raji Narasimhan
Silent Contributors: Unveiling 10 Forgotten Muslim Visionaries" by Asif Ahmed Srabon is a captivating exploration of the often-overlooked individuals who have made remarkable contributions to society. This thought-provoking book sheds light on the inspiring stories and achievements of ten extraordinary Muslim visionaries whose impact has been hidden in the shadows of history. Through compelling narratives and meticulous research, Asif Ahmed Srabon brings these unsung heroes to the forefront, offering readers a fresh perspective on their enduring legacies and the profound influence they've had on our world. This enlightening work is a must-read for anyone interested in uncovering the hidden gems of history.
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