210 NOTES TO PAGES l 12-123
- For a fuller exposition of Hindu subjects in Mahmud's court and army, see
Finbarr B. Flood, Ob;ects of Translation: Material Culture and Medieval
"Hindu-Muslim" Encounter (Delhi: Permanent Black, 2009). - Fathnama, p. 173.
17. Ibid., p. 184. - Ibid., p. 185.
- A beautifully photographed recent travel diary by Annie Ali Khan illumi-
nates this landscape. See Annie Ali Khan, "A Hindu Pilgrimage in Pakistan,"
accessed January 2016, on Roads etJ Kingdoms. http://roadsandkingdoms.com
/2016/a-hindu-pilgrimage-in-pakistan. - Shaikh Khurdhid Hasan, "Origin of Chaukhandi Tombs," [ournal of Paki-
stan Historical Society (April 1976), pp. 98-107. - As cited in Shaikh Khurshid Hasan, "Inscriptions from Chaukhandi Tombs,"
[ournal of the Pakistan Historical Society (Oct.-Dec. 20n), pp. 121-123. - For a nuanced look at the role of captured men and women who were trained
for elite roles, see Sunil Kumar, "BandagI and NaukarI: Studying transitions
in Political Culture and Service under the North Indian Sultanates, 13-16th
centuries," in Francesca Orsini and Samira Sheikh, eds., After Timur Came
(Delhi: Oxford University Press, 2014), pp. 60-108. - This essay by Rizvi is an often-cited and highly influential study. It was first
published in 1977, revised and enlarged in 1991, and republished again in
2010. S. A. A. Rizvi, "Islamic Proselytization: Seventh to Sixteenth Century,"
in Raziuddin Aquil, ed., Sufism and Society in Medieval India (New Delhi:
Oxford University Press, 2010), pp. 52-70. - See Derryl N. Maclean, Religion and Society in Arab Sind (Leiden: E. J. Brill,
1989). My chief disagreement with Maclean is on his understanding of
Chachnama; I find the remainder of his study to be exemplary. - Fathnama, p. ror.
- Ibid., p. 102.
27. Ibid., p. 180. - Ibid., pp. 25-27.
- Ibid., p. 166.
- Ibid., p. 168.
31. Ibid. - Ibid., p. 181.
33. Baba Farid's .. ascetic practice of suspension (chilla-e makhus) is also reflected
in sirsasana, part of the Hatha yoga and Vaishnavite yogic practices. See
James Mallinson, The Khecarividyii of Adiniitha (London: Routledge, 2007).
For a depiction of the practice by a Sufi, see the illustrated manuscript of
Jami's (1604) held at Museo Lazaro Galdiano, viewable at http://goo.gl/aLtIDt.
See also Khaliq Ahmed Nizami, The Life and Times of Shaikh Farid-u'd Din
Gani-i Shakar (Aligarh: Aligarh University Press, 1955), p. 89. - Farid is one of the four friends (char yaar), along with other Chishti saints
Bahauddin Zakariya of Multan (1170-1267), Lal Shahbaz Qalandar of Sehwan
(rr77-1274), and Jalahiddin Bukhari of Uch (ca. rr92-1294).
35. Illahdiyeh ibn 'Abd al-Rahim Chishti Usmani, as recorded in Siyar al-Aqtab
(Lucknow, India: Naval Kishur, 1881), pp. 167-69.