By Sufia M. Uddin
Highlighting the dynamic, pluralistic nature of Islamic civilization, Sufia Uddin examines the advanced heritage of Islamic nation formation in Bangladesh, previously the jap a part of the Indian province of Bengal. Uddin specializes in major moments within the region's heritage from medieval to fashionable occasions, reading the interaction of language, renowned and scholarly non secular literature, and the colonial event as they contributed to the construction of a special Bengali-Islamic identity.During the precolonial period, Bengali, the dominant local language, infused the richly diversified traditions of the quarter, together with Hinduism, Buddhism, and, finally, the Islamic faith and literature introduced by means of Urdu-speaking Muslim conquerors from North India. Islam was once now not easily imported into the quarter by way of the ruling elite, Uddin explains, yet used to be included into neighborhood culture over countless numbers of years of interactions among Bengalis and non-Bengali Muslims. continuously contested and negotiated, the Bengali imaginative and prescient of Islamic orthodoxy and group used to be mirrored in either language and politics, which finally produced a particularly Bengali-Muslim tradition. Uddin argues that this approach in Bangladesh is consultant of what occurs in different places within the Muslim global and is accordingly an instructive instance of the complicated and fluid kinfolk among neighborhood history and the larger Islamic worldwide group, or umma.
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Additional info for Constructing Bangladesh: Religion, Ethnicity, and Language in an Islamic Nation (Islamic Civilization and Muslim Networks)
If the rulers had specifically intended to encourage the conversion of local people to Islam, they could have granted waqf lands in this eastern frontier zone, thereby more directly meeting such an objective. Instead, this subinfeudation process did not secure the spread of Islam, especially as it was practiced by the ruling class. Bengal’s sanad documents (the documents of agreement between the ruling authority and individuals to relinquish tax-free lands to those individuals who agree to bring additional lands under cultivation) demonstrate how this system worked.
These religious and ethnic identities become the cohesive force that allows for the matuIntroduction · 13 ration of nationalist identities, in contrast to some Western forms of nationalism. The colonial experience and Orientalist enterprise, which go hand in hand, had impacts that modernization theory fails to measure. Modernization theory also does not consider the human agency of a colonized people and how it potentially affects the appropriation of concepts and ideologies. This crucial omission dangerously neglects the question of how religious identity will influence the way nationalism is adopted.
Among the Taliban, women have no role in public life, whereas in Bangladesh, Pakistan, and elsewhere in the Muslim world, women serve as public officials and in some cases have held high political office. Asad’s position accounts for the changes over Islam’s fourteen centuries that are denied by current media portrayals of Islam. As explored here, the tensions between elite classes, scholars, Sufis, and nonelites in precolonial, colonial, and postcolonial Bengal will demonstrate this relation between power and articulations of orthodoxy.