Born into the Muhammadzai tribe, from the Charsadda valley in the Pakhtun heartland, Khan Abdul Ghaffar Khan was a passionate believer in the nonviolent core of Islam and sought to wean his people-the fierce warrior Pakhtuns or Pathans of the North-West Frontier Province-from their violent traditions and fight for a separate Pakhtun homeland that would no longer be a buffer between Russia and Britain in the Great Game. In 1929 came Mahatma Gandhi's call for nonviolent resistance against British rule and Badshah Khan responded by raising the Khudai Khidmatgars (Servants of God), an army of 1,00,000 men who pledged themselves to the service of mankind and nonviolence as a creed. For this, and for his steadfast devotion to his principles, this towering figure was imprisoned for a total of twenty-seven years, first by the British and later by the Pakistani government. This is a perceptive biography that offers fresh insights into the life and achievements of an extraordinary man, drawing close parallels with the life of Mahatma Gandhi, his brother in spirit.The author looks at Ghaffar Khan 'with the spectacles of today rather than those of 1947', emphasizing that for people in the twenty-first century who live in the shadow of 9/11, Badshah Khan's unwavering commitment to nonviolence and Hindu-Muslim unity offers valuable lessons.

The progeny of a Muslim tribe steeped in a tradition of blood revenge, Badshah Khan raised history's first nonviolent army and joined Mahatma Gandhi in civil disobedience to British rule in India. His story of hard-won victory offers inspiration for nonviolent solutions to today's world struggles.

Speeches, chiefly on Indian politics, delivered during 1930-1934 at different centers in India by an Indian nationalist.

The popularity of the Muslim League and its idea of Pakistan has been measured in terms of its success in achieving the goal of a sovereign state in the Muslim majority regions of North West and North East India. It led to an oversight of Muslim leaders and organizations which were opposed to this demand, predicating their opposition to the League on its understanding of the history and ideological content of the Muslim nation. This volume takes stock of multiple narratives about Muslim identity formation in the context of debates about partition, historicizes those narratives, and reads them in the light of the larger political milieu of the period. Focusing on the critiques of the Muslim League, its concept of the Muslim nation, and the political settlement demanded on its behalf, it studies how the movement for Pakistan inspired a contentious, influential conversation on the definition of the Muslim nation.

On the life of Abdul Ghaffar Khan, 1891-1988, prominent Pushtun political leader.

The father of Indian independence, Gandhi was also a political theorist who challenged mainstream ideas. Sovereignty, he said, depends on the consent of citizens willing to challenge the state nonviolently when it acts immorally. The culmination of the inner struggle to recognize one’s duty to act is the ultimate “Gandhian moment.”

This book is a comparative study of Gandhi’s philosophy and analyzes his relevance to modern political thought. It traces the intellectual origins of Gandhi’s nonviolence as well as his engagement with Western thinkers – ancient as well as his contemporaries. The author discusses Gandhi’s exchanges with eminent thinkers like Tolstoy and Thoreau, and looks at his vision of pluralism, democracy, and violence through the lens of philosophers like Hannah Arendt, Isaiah Berlin, and Cornelius Castoriadis. Further, it explores Gandhi’s association with Abdul Ghaffar Khan and the Khilafat Movement. Finally, the book examines Gandhian thought in the light of his global followers like Martin Luther King Jr and Nelson Mandela. An invaluable resource for the contemporary mind, this book will be of great interest to scholars and researchers of politics, political thought, Gandhi studies, and philosophy.

Irfan Ahmad makes the far-reaching argument that potent systems and modes for self-critique as well as critique of others are inherent in Islam--indeed, critique is integral to its fundamental tenets and practices. Challenging common views of Islam as hostile to critical thinking, Ahmad delineates thriving traditions of critique in Islamic culture, focusing in large part on South Asian traditions. Ahmad interrogates Greek and Enlightenment notions of reason and critique, and he notes how they are invoked in relation to "others," including Muslims. Drafting an alternative genealogy of critique in Islam, Ahmad reads religious teachings and texts, drawing on sources in Hindi, Urdu, Farsi, and English, and demonstrates how they serve as expressions of critique. Throughout, he depicts Islam as an agent, not an object, of critique. On a broader level, Ahmad expands the idea of critique itself. Drawing on his fieldwork among marketplace hawkers in Delhi and Aligarh, he construes critique anthropologically as a sociocultural activity in the everyday lives of ordinary Muslims, beyond the world of intellectuals. Religion as Critique allows space for new theoretical considerations of modernity and change, taking on such salient issues as nationhood, women's equality, the state, culture, democracy, and secularism.

In this exhaustive study of the NWFP and its adjoining area of Afghanistan, Raghvendra Singh argues that with an increasingly powerful China knocking on India's door, it is imperative to recognize that the docile acceptance of NWFP's loss in 1947 may have serious consequences for India's security in times to come.

On the life and contribution of Abdul Ghaffar Khan, 1891-1988, an Indian nationalist and an active politician in Pakistan, since its birth in 1947; papers presented at a seminar to commemorate his birth centenary.