By Ayesha Jalal

Self and Sovereignty surveys the function of person Muslim women and men inside of India and Pakistan from 1850 via to decolonisation and the partition interval. beginning in colonial instances, this ebook explores and translates the historic tactics during which the conception of the Muslim person and the neighborhood of Islam has been reconfigured over the years. Self and Sovereignty examines the connection among Islam and nationalism and the person, local, classification and cultural alterations that experience formed the discourse and politics of Muslim id. in addition to attention-grabbing dialogue of political and spiritual activities, tradition and artwork, this e-book contains research of: * press, poetry and politics in overdue 19th century India * the politics of language and id - Hindi, Urdu and Punjabi * Muslim id, cultural differnce and nationalism * the Punjab and the politics of Union and Disunion * the construction of Pakistan protecting a interval of big upheaval and occasionally devastating violence, this paintings is a vital and enlightening perception into the historical past of Muslims in South Asia.

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Yet much depended on the individual patron and poet. 44 The Urdu of the common people, less liable to being encumbered by the whimsical fancies of the aristocracy, found expression in a thriving folklore heavily coloured and textured by the local north-Indian environment. Much of the folklore was a result of collective creativity and passed on orally from one generation to the next. Covering every aspect of life, Urdu folklore displays its debt to Islam and its Indian context in equal measure. Frequently borrowing from local dialects, whether Brajbhasha or Awadhi in the north or Deccani in the south, Urdu folklore has maintained stronger ties with the 42 Muhammad Sadiq, A History of Urdu Literature, Delhi: Oxford University Press, 1995 (second edition), p.

After all, no one could assert la illaha illa Allah without Muhammad-ur Rasul Allah. Belief in the uniqueness of Allah is meaningful only in the context of the Prophet’s community. This is why far from treating them as oppositional, the individual and the community in Islam are seen to balance each other. The emphasis is on the community which forms the network of social relationships and the context conditioning the individual. Balance is the essence of the Quranic message to the Muslims. It is a balance in which responsibility to the community justifies the individual’s right to an autonomy which is circumscribed only by complete submission to the will of Allah.

63–4. The Muslim Self and the Loss of Sovereignty 25 Persian poetry have I learnt, I have the taste for all; Pushtoo poetry I prefer, each one thinks his own the best. In measure, in meaning, in nicety, in metaphor, Have I the Pushtoo language made to rival with the Persian. 62 Yet Khushal Khan was perfectly comfortable with his other identities as a Muslim of the Sunni Hanafi sect, a member of the Khattak tribe, and a Pathan who unlike the Afridis, Mohmunds and Shinwaris had refused to be browbeaten by the tyrannical Aurangzeb.

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