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In medieval Hindu texts from South India, the Sultan of Delhi is sometimes talked about as the incarnation of the god Vishnu.In the seventeenth century, the Mughal crown prince Dara Shikoh had the Bhagavad Gita, perhaps the central text of Hinduism, translated into Persian, and composed a study of Hinduism and Islam, “The Mingling of Two Oceans,” which stressed the affinities of the two faiths. The atrocities wrought by Dara’s bigoted and puritanical brother Aurangzeb have not been forgotten by Hindus.
Within a few centuries, a hybrid Indo-Islamic civilization emerged, along with hybrid languages—notably Deccani and Urdu—which mixed the Sanskrit-derived vernaculars of India with Turkish, Persian, and Arabic words.
Eventually, around a fifth of South Asia’s population came to identify itself as Muslim.
The acclaimed Pakistani historian Ayesha Jalal has called Partition “the central historical event in twentieth century South Asia.” She writes, “A defining moment that is neither beginning nor end, partition continues to influence how the peoples and states of postcolonial South Asia envisage their past, present and future.”After the Second World War, Britain simply no longer had the resources with which to control its greatest imperial asset, and its exit from India was messy, hasty, and clumsily improvised.
From the vantage point of the retreating colonizers, however, it was in one way fairly successful.
A Sunni Muslim weaver from Bengal would have had far more in common in his language, his outlook, and his fondness for fish with one of his Hindu colleagues than he would with a Karachi Shia or a Pashtun Sufi from the North-West Frontier.
Many writers persuasively blame the British for the gradual erosion of these shared traditions.
Instead, the newcomers are identified by linguistic and ethnic affiliation, most typically as Turushka—Turks—which suggests that they were not seen primarily in terms of their religious identity.
Similarly, although the conquests themselves were marked by carnage and by the destruction of Hindu and Buddhist sites, India soon embraced and transformed the new arrivals.
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Sufis were especially numerous in Punjab and Bengal—the same regions that, centuries later, saw the worst of the violence—and there were mass conversions among the peasants there.