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This is the second of a projected series of five volumes dealing with the expansion of Islam in "al-Hind," or South and Southeast Asia. It analyses the conquest of the eleventh-thirteenth centuries, the migration of Muslim groups into the subcontinent, and maritime developments in the same period.
During the early medieval Islamic expansion in the seventh to eleventh centuries, al-Hind (India and its Indianized hinterland) was characterized by two organizational modes: the long-distance trade and mobile wealth of the peripheral frontier states, and the settled agriculture of the heartland. These two different types of social, economic, and political organization were successfully fused during the eleventh to thirteenth centuries, and India became the hub of world trade. During this period, the Middle East declined in importance, Central Asia was unified under the Mongols, and Islam expanded far into the Indian subcontinent. Instead of being devastated by the Mongols, who were prevented from penetrating beyond the western periphery of al-Hind by the absence of sufficient good pasture land, the agricultural plains of North India were brought under Turko-Islamic rule in a gradual manner in a conquest effected by professional armies and not accompanied by any large-scale nomadic invasions. The result of the conquest was, in short, the revitalization of the economy of settled agriculture through the dynamic impetus of forced monetization and the expansion of political dominion. Islamic conquest and trade laid the foundation for a new type of Indo-Islamic society in which the organizational forms of the frontier and of sedentary agriculture merged in a way that was uniquely successful in the late medieval world at large, setting the Indo-Islamic world apart from the Middle East and China in the same centuries. Please note that The Slave Kings and the Islamic Conquest, 11th-13th Centuries was previously published by Brill in hardback (ISBN 90 04 10236 1, still available).
This original contribution to Indian history, focusing on contemporary and largely indigenous documents, introduces a set of concepts for the analysis of late Mughal rule. More specifically it examines the origins and development of the Maratha svardjya or 'self-rule' within the context of declining Muslim power. It traces the expansion of Maratha dominion to a process of fitna, a policy of 'shifting alliances' which was recurrent in the wake of Muslim expansion throughout its history. The book gives an interesting perspective on Hindu-Muslim relationships in the pre-British period as well as on the nature of the Indo-Muslim state and its most important successor polity, on its capacity for change and development in the intermediate sections of society, the land-tenurial system, the monetization of the economy, and on the fiscal system.
No detailed description available for "Seafarers of the Seven Seas".
The initial years (126-145) of al-Manṣūr's reign presented several significant challenges to nascent ʿAbbāsid hegemony, and the resulting confrontations constitute the central focus of this section of Ṭabarī's Tarikh. After Abu Jafar succeeded his brother Abū Al-ʿabbās as caliph, the second of the ʿAbbāsid dynasty, he moved against his recalcitrant uncle, ʿAbd Allāh ibn ʿAlī, and against the potential threat that he perceived in the person of the commander in Khurasan, Abu Muslim. Eliminating the latter and containing the former freed the caliph to address a series of other onslaughts and insurrections. Starting with the year 144, however, Ṭabarī turned to this volume's principal preoccupation, to which half of the book is devoted. Judging by the attention given to it, he clearly perceived the Hasanid rebellions of Muhammad b. Abdallah (the Pure Soul) and of his brother Ibrahim to be the most substantial attack on Abbasid authority to arise in the first years of that dynasty. Ṭabarī's description of the prolonged search for Muhammad and Ibrahim and of the caliphal vengeance visited upon their father and family provides an extended prelude to the vivid battle and death scenes in Medina and Bakhamra. Yet, elaboration of these events does not eclipse mention of all other Abbasid activity. To bridge the account of Muhammad's defeat and that of Ibrahim's uprising, Ṭabarī inserted a narrative interlude depicting the site selection and preliminary construction of al-Manṣūr's most celebrated achievement, the City of Peace, Baghdad.