This analysis of Muslim unrest is based on an extended case study of northwestern Pakistan. Professor Ahmed examines power, authority, and religious status as the critical intermediary level of society: that of the district or Agency, which was the key unit of administration in British India. Amhed has joined his insights as anthropologist with his experience as a political agent in Waziristan to produce an innovative and detailed work. The book focuses on the emergence of a mullah in Waziristan who challenges the state. A religious leader's challenge of the state is not new; but contemporary Muslim society's widespread concern over these conflicts reveals that the influence of religion in a traditional society undergoing modernization is greater than many scholars have assumed. The author identifies three types of leaders: traditional leaders, usually elders; representatives of the established state authority; and religious functionaries. From this analysis he constructs an 'Islamic district paradigm,' which he uses not only in making sense of contemporary Muslim society, but also in understanding some aspects of the legacy of the colonial encounter.

The 1977 blockbuster Amar Akbar Anthony about the heroics of three Bombay brothers separated in childhood became a classic of Hindi cinema and a touchstone of Indian popular culture. Beyond its comedy and camp is a potent vision of social harmony, but one that invites critique, as the authors show.

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Akbar, Emperor of Hindustan, 1542-1605.

Akbar the Great Mogul, 1542-1605 is a biography of Akbar I (reigned, 1556-1605), the third and greatest of the Mughal emperors of India. The author, Vincent Arthur Smith, was an Irish-born historian and antiquary who served in the Indian Civil Service before turning to full-time research and scholarship. After assuming the throne while still a youth, Akbar succeeded in consolidating and enlarging the Mughal Empire. He instituted reforms of the tax structure, the organization and control of the military, and the religious establishment and its relationship to the state. He was also a patron of culture and the arts, and he had a keen interest in religion and the possible sources of religious knowledge. The book traces Akbar's ancestry and early years; his accession to the throne and his regency under Bayram Khan; his many conquests, including Bihar, the Afghan kingdom of Bengal, Malwa, Gujarat, Kashmir, Sind, parts of Orissa, and parts of the Deccan Plateau; and his annexation of other territories through diplomacy, including Baluchistan and Kandahar. The book devotes considerable attention to Akbar's religious beliefs and interests. On several occasions Akbar requested that the Portuguese authorities in Goa send priests to his court to teach him about Christianity, and the book recounts the stories of the three Jesuit missions organized in response to these requests. By origin a Sunni Muslim, Akbar also sought to learn from Shiʻite scholars, Sufi mystics, and Hindus, Jains, and Parsis. The last four chapters of the book are not chronological but deal with the Akbar's personal characteristics, civil and military institutions in the empire, the social and economic conditions of the people, and literature and art. The book contains a detailed chronology of the life and reign of Akbar and an annotated bibliography. Also included are maps and illustrations. Maps of India in 1561 and India in 1605 show the extent of Akbar's conquests, and sketch maps illustrate his main military campaigns.

Christopher Hitchens, described in the London Observer as “one of the most prolific, as well as brilliant, journalists of our time” takes on his biggest subject yet–the increasingly dangerous role of religion in the world. In the tradition of Bertrand Russell’s Why I Am Not a Christian and Sam Harris’s recent bestseller, The End Of Faith, Christopher Hitchens makes the ultimate case against religion. With a close and erudite reading of the major religious texts, he documents the ways in which religion is a man-made wish, a cause of dangerous sexual repression, and a distortion of our origins in the cosmos. With eloquent clarity, Hitchens frames the argument for a more secular life based on science and reason, in which hell is replaced by the Hubble Telescope’s awesome view of the universe, and Moses and the burning bush give way to the beauty and symmetry of the double helix.

Originally published in 1952, the first part of this book gives a portrait of Akbar (1542-1605), Emperor of India, not as a War Lord and Empire Builder, but as a man deeply absorbed in questions of the Spirit. It follows him in his quest after the various religions professed in India and the doctrines of the Christian faith. The text is illustrated by numerous reproductions of contemporary miniatures. Their style which, under Akbar’s inspiring patronage, resulted from the collaboration of Muslim and Hindu artists who became acquainted with European paintings, reflects the universality of the Emperor’s mind. The second part of the book is concerned with the rise and development of this style.

At the end of the sixteenth century and the turn of the first Islamic millennium, the powerful Mughal emperor Akbar declared himself the most sacred being on earth. The holiest of all saints and above the distinctions of religion, he styled himself as the messiah reborn. Yet the Mughal emperor was not alone in doing so. In this field-changing study, A. Azfar Moin explores why Muslim sovereigns in this period began to imitate the exalted nature of Sufi saints. Uncovering a startling yet widespread phenomenon, he shows how the charismatic pull of sainthood (wilayat)—rather than the draw of religious law (sharia) or holy war (jihad)—inspired a new style of sovereignty in Islam. A work of history richly informed by the anthropology of religion and art, The Millennial Sovereign traces how royal dynastic cults and shrine-centered Sufism came together in the imperial cultures of Timurid Central Asia, Safavid Iran, and Mughal India. By juxtaposing imperial chronicles, paintings, and architecture with theories of sainthood, apocalyptic treatises, and manuals on astrology and magic, Moin uncovers a pattern of Islamic politics shaped by Sufi and millennial motifs. He shows how alchemical symbols and astrological rituals enveloped the body of the monarch, casting him as both spiritual guide and material lord. Ultimately, Moin offers a striking new perspective on the history of Islam and the religious and political developments linking South Asia and Iran in early-modern times.