Abstract
The Jama’at-i-Islami’s founder, Maulana Maududi, left India for Pakistan after establishing the organisation, but the movement continued to make an impact in Hindu-majority India. Despite many apparent contradictions in the Jama’at’s philosophical or ideological thrusts (for example, its dislike of democracy, some similarity with Fascism and Communism, and its opposition to nationalism and secularism), the organisation has been surviving and flourishing among significant segments of Indian Muslims.
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Notes
Dr Sayyid Anwar, ‘Ali, Raddi-i-’Fitna-i-Maududiyat’ (Refutation of ‘Maududian Sedition’) (Delhi, 1980) pp. 23–27. Anwar Ali’s book is a refutation of Maulana Muhammad Zakariya’s critique of Maududi entitled Fitna-e-Maududiyat.
Amin Ahsan Islahi, Jama’at-Islami ke Khilaf Qarardad-i-Jurm (Chargesheet against Jama’at-i-Islami) (Delhi, 1981) p. 40.
Abul A’la Maududi, Al-Jihad fi’l Islam (Delhi, 1981), 3rd impression.
Abul A’la Maududi, Khilafat wa Mulukiyat (Caliphate and Kingship) (Delhi, 1969).
Abul A’la Maududi, Political Theory of Islam (Delhi, 1973) pp. 27–9 and 34. Originally an address delivered at Lahore in October 1939.
M.S. Agwani, Islamic Fundamentalism in India (Chandigarh, 1986) ch. 5.
Abul A’la Maududi, Islami Siyasat (Islamic Politics), Part III (Delhi, 1979) p. 145.
Abul A’la Maududi, Nationalism and India, 4th edition (Delhi, 1965) pp. 5–10, 22–3 and 34–5.
The article is reproduced in Abul A’la Maududi, Mas’ala-i-Qawmiyat (Problem of Nationalism), 2nd impression (Delhi, 1977), pp. 77–108.
Leonard Binder, Religion and Politics in Pakistan (Berkeley and Los Angeles, Calif., 1961) pp. 95–100.
‘Shudra’ stands for the untouchable and ‘malishes’ (strictly ‘mlechchhas’) for the impure. Quoted in Muhammad Munir, From Jinnah to Zia, 2nd edition (Lahore, 1980) p. 65. For details, see Report of the Court of Inquiry Constituted under Punjab Act II of 1954 to Enquire into the Punjab Disturbance of 1953 (Lahore, 1954) p. 228.
Anis Uddin Ahmad, Islam: The Only Way, 2nd edition (Patna, 1978) pp. 44–55.
Sayyid Anwar ‘Ali, Islam, Musalman aur Hindustan (Islam, Muslims and India) (Delhi, 1979) p. 124.
Ibid., p. 125. Another writer warns that if a Muslim accepts the concept of composite nationalism he will also be required to agree on a uniform civil code. See In’amur Rahman Khan, Secular Jamhuriyat aur Islam (Secular Democracy and Islam) (Delhi, 1970) p. 95.
M. M. Siddiqi, After Secularism What?, 4th edition (Delhi, 1981) pp. 4–5. This booklet was originally written in October 1946.
Abul A’ la Maududi, A Short History of Revivalist Movement in Islam (Delhi, 1981) pp. 28–30. Shibli Nu’mani (d. 1914) was a great classicist of his time and founder of the Dar-ul-Musannifin at Azamgarh; and Ameer Ali (d. 1928), the author of Spirit of Islam and A Short History of the Saracens, was a leading figure among the Muslim modernists of the early twentieth century.
Muhammad Faruq Khan, Hindu Dharma: Ek Mutali’a (Hindu Dharma: A Study) (Delhi 1981) p. 5.
Islami Jami’at-i-Talaba, Khutba-i-Sadart (Presidential Address) (Srinagar, July 1978).
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Agwani, M.S. (1994). God’s Government: Jama’at-i-Islami of India. In: Mutalib, H., Hashmi, T.uI. (eds) Islam, Muslims and the Modern State. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-14208-8_13
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