The Legacy of Muslim Rule in India c6.s4.5

c6.s4.5

But the worst effect of partition has been that 1947 has tended to produce two historiographies based on territorial differentiation. Comparing the works of Ahmad Ali entitled *Culture of Pakistan* with Richard Symonds *The Making of Pakistan* (London, 1950) on the one hand and Humayun Kabirs *Indian Heritage* and Abid Hussains *National Culture of India* on the other, W. Cantwell Smith says that the Pakistani historian flees from Indianness, and would extra-territorialize even Mohenjodaro (linking the Indus-valley civilisation with Sumer and Elam) as well as the Taj (yet though left in India, the monuments and buildings of Agra and Delhi are entirely outside the Indian tradition and are an essential heritage and part of Pakistani culture, - p.205), and omits from consideration altogether quite major matters less easily disposed of (such as Asokas reign, and the whole of East Pakistan) The Indians on the other hand seek for the meaning of Muslim culture within the complex of Indian unity in diversity as an integral component.²⁷ So, after 1947, besides the objective and apologist, Secular and Communal versions, there are the Pakistani and Indian versions of medieval Indian history.²⁸