The book examines the postcolonial Muslim political discourse through monuments. It establishes a link between the process by which historic buildings become monuments and the gradual transformation of these historic/legal entities into political objects. The author studies the multiple interpretations of Indo-Islamic historical buildings as ‘political sites’ as well as emerging Muslim religiosities and the internal configurations of Muslim politics in India. He also looks at the modes by which a memory of a royal Muslim past is articulated for political mobilisation. Raising critical questions such as whether Muslim responses to political questions are homogenous, the book will greatly interest researchers and students of political science, modern Indian history, sociology, as well as the general reader interested in contemporary India.

Present-day political discourse swings between two contrary positions on the issue of Muslims. Hindutva politics categorizes Muslims as a monolithic religious group to substantiate Hindu homogeneity. The liberals, on the other hand, claim to protect Muslims as a religious minority to defend Indian democracy (if not secularism!). In both cases, Muslim identity is envisioned as a one-dimensional phenomenon. A Brief History of the Present attempts to go beyond the obvious to rethink the role of minorities, specifically Muslims, in the ‘New India’ that has revealed itself since 2014. By diving deep into the complexities of Muslim identity and its role in everyday life while at the same time viewing the Muslim communities through a historical lens, the author attempts to provide a far more accurate picture of Indian Muslims than what is perceived currently. Through the author’s interpretation of a wide range of quantitative and qualitative sources and his long experience as an observer of the Indian political scenario for more than three decades, the book presents a deeply considered view of a burning question: the current status of Muslims in India.

Close to the turn of the century and almost 45 years after Independence, India opened its doors to free-market liberalization. Although meant as the promise to a better economic tomorrow, three decades later, many feel betrayed by the economic changes ushered in by this new financial era. Here is a book that probes whether India’s economic reforms have aided the development of Indian Muslims who have historically been denied the fruits of economic development. Maidul Islam points out that in current political discourse, the ‘Muslim question’ in India is not articulated in terms of demands for equity. Instead, the political leadership camouflages real issues of backwardness, prejudice, and social exclusion with the rhetoric of identity and security. Historically informed, empirically grounded, and with robust analytical rigour, the book tries to explore connections between multiple forms of Muslim marginalization, the socio-economic realities facing the community, and the formation of modern Muslim identity in the country. At a time when post-liberalization economic policies have created economic inequality and joblessness for significant sections of the population including Muslims, the book proposes working towards a radical democratic deepening in India.

How do we make sense of the Muslims of India? Do they form a political community? Does the imagined conflict between Islam and modernity affect the Muslims' political behaviour in this country? Are Muslim religious institutions-mosques and madrasas-directly involved in politics? Do they instruct the community to vote strategically in all elections? What are 'Muslim issues'? Is it only about triple talaq? Are Muslims truly nationalists? Or do they continue to remain just an 'other' in India? While these questions intrigue us, we seldom debate to find pragmatic answers to these queries. Examining the everydayness of Muslims in contemporary India, Hilal Ahmed offers an evocative story of politics and Islam in India, which goes beyond the given narratives of Muslim victimhood and Islamic separation.

This study questions current views that Muslims represented a secure point of reference for the British understanding of colonial Indian society. Through revisionary readings of a wide range of texts, it re-examines the basis of the British misperception of Muslim 'conspiracy' during the 'Mutiny'. Arguing that this belief stemmed from conflicts inherent to the secular ideology of the colonial state, it shows how in the ensuing years it produced representations ridden with paradox and requiring a form of descriptive segregation.

Using the princely state of Hyderabad as a case study, Sherman surveys the experience of Muslim communities in postcolonial India.