Shivaji is a well-known hero in western India. He defied Mughal power in the seventeenth century, established an independent kingdom, and had himself crowned in an orthodox Hindu ceremony. The legends of his life have become an epic story that everyone in western India knows, and an important part of the Hindu nationalists' ideology. To read Shivaji's legend today is to find expression of deeply held convictions about what Hinduism means and how it is opposed to Islam. James Laine traces the origin and development if the Shivaji legend from the earliest sources to the contemporary accounts of the tale. His primary concern is to discover the meaning of Shivaji's life for those who have composed-and those who have read-the legendary accounts of his military victories, his daring escapes, his relationships with saints. In the process, he paints a new and more complex picture of Hindu-Muslim relations from the seventeenth century to the present. He argues that this relationship involved a variety of compromises and strategies, from conflict to accommodation to nuanced collaboration. Neither Muslims nor Hindus formed clearly defined communities, says Laine, and they did not relate to each other as opposed monolithic groups. Different sub-groups, representing a range of religious persuasions, found it in their advantage to accentuate or diminish the importance of Hindu and Muslim identity and the ideologies that supported the construction of such identities. By studying the evolution of the Shivaji legend, Laine demonstrates, we can trace the development of such constructions in both pre-British and post-colonial periods.

In a study of the vitality of Islam in late-nineteenth-century north India, Barbara Metcalf explains the response of Islamic religious scholars ('ulama) to the colonial dominance of the British and the collapse of Muslim political power. Originally published in 1982. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

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Interest in Shi'a Islam has increased greatly in recent years, although Shi'ism in the Indian subcontinent has remained largely underexplored. Focusing on the influential Shi'a minority of Lucknow and the United Provinces, a region that was largely under Shi'a rule until 1856, this book traces the history of Indian Shi'ism through the colonial period toward independence in 1947. Drawing on a range of new sources, including religious writing, polemical literature and clerical biography, it assesses seminal developments including the growth of Shi'a religious activism, madrasa education, missionary activity, ritual innovation and the politicization of the Shi'a community. As a consequence of these significant religious and social transformations, a Shi'a sectarian identity developed that existed in separation from rather than in interaction with its Sunni counterparts. In this way the painful birth of modern sectarianism was initiated, the consequences of which are very much alive in South Asia today.

Jamaat-e-Islami Hind is the most influential Islamist organization in India today. Founded in 1941 by Syed Abul Ala Maududi with the aim of spreading Islamic values in the subcontinent, Jamaat and its young offshoot, the Student Islamic Movement of India or SIMI, have been watched closely by Indian security services since September 11. In particular, SIMI has been accused of being behind terrorist bombings. This book is the first in-depth examination of India's Jamaat-e-Islami and SIMI, exploring political Islam's complex relationship with democracy and providing a rare window into the Islamist trajectory in a Muslim-minority context. Irfan Ahmad conducted extensive ethnographic fieldwork at a school in the town of Aligarh, among student activists at Aligarh Muslim University, at a madrasa in Azamgarh, and during Jamaat's participation in elections in 2002. He deftly traces Jamaat's changing position in relation to India's secular democracy and the group's gradual ideological shift toward religious pluralism and tolerance. Ahmad demonstrates how the rise of militant Hindu nationalism since the 1980s--evident in the destruction of the Babri mosque and widespread violence against Muslims--led to SIMI's radicalization, its rejection of pluralism, and its call for jihad. Islamism and Democracy in India argues that when secular democracy is responsive to the traditions and aspirations of its Muslim citizens, Muslims in turn embrace pluralism and democracy. But when democracy becomes majoritarian and exclusionary, Muslims turn radical.

Home to the largest Muslim minorities in Western Europe and Asia, France and India are both grappling with crises of secularism. In Politicizing Islam, Fareen Parvez offers an in-depth look at how Muslims have responded to these crises, focusing on Islamic revival movements in the French city of Lyon and the Indian city of Hyderabad. Presenting a novel comparative view of middle-class and poor Muslims in both cities, Parvez illuminates how Muslims from every social class are denigrated but struggle in different ways to improve their lives and make claims on the state. In Hyderabad's slums, Muslims have created vibrant political communities, while in Lyon's banlieues they have retreated into the private sphere. Politicizing Islam elegantly explains how these divergent reactions originated in India's flexible secularism and France's militant secularism and in specific patterns of Muslim class relations in both cities. This fine-grained ethnography pushes beyond stereotypes and has consequences for burning public debates over Islam, feminism, and secular democracy.

This book explores the attempts being made by scholar-activists and Muslim organisations to develop new understandings of Islam to relate to people of other faiths and the modern nation-state, and deal with issues such as democracy and secularism.