God’s Government: Jama’at-i-Islami of India

  • M. S. Agwani

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.

Keywords

Europe Assimil Lution Egypt Indonesia 

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Notes

  1. 1.
    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. Google Scholar
  2. 2.
    Amin Ahsan Islahi, Jama’at-Islami ke Khilaf Qarardad-i-Jurm (Chargesheet against Jama’at-i-Islami) (Delhi, 1981) p. 40.Google Scholar
  3. 3.
    Abul A’la Maududi, Al-Jihad fi’l Islam (Delhi, 1981), 3rd impression.Google Scholar
  4. 5.
    Abul A’la Maududi, Khilafat wa Mulukiyat (Caliphate and Kingship) (Delhi, 1969).Google Scholar
  5. 7.
    Abul A’la Maududi, Political Theory of Islam (Delhi, 1973) pp. 27–9 and 34. Originally an address delivered at Lahore in October 1939.Google Scholar
  6. 11.
    M.S. Agwani, Islamic Fundamentalism in India (Chandigarh, 1986) ch. 5.Google Scholar
  7. 14.
    Abul A’la Maududi, Islami Siyasat (Islamic Politics), Part III (Delhi, 1979) p. 145.Google Scholar
  8. 17.
    Abul A’la Maududi, Nationalism and India, 4th edition (Delhi, 1965) pp. 5–10, 22–3 and 34–5.Google Scholar
  9. 18.
    The article is reproduced in Abul A’la Maududi, Mas’ala-i-Qawmiyat (Problem of Nationalism), 2nd impression (Delhi, 1977), pp. 77–108.Google Scholar
  10. 21.
    Leonard Binder, Religion and Politics in Pakistan (Berkeley and Los Angeles, Calif., 1961) pp. 95–100.Google Scholar
  11. 23.
    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.Google Scholar
  12. 34.
    Anis Uddin Ahmad, Islam: The Only Way, 2nd edition (Patna, 1978) pp. 44–55.Google Scholar
  13. 36.
    Sayyid Anwar ‘Ali, Islam, Musalman aur Hindustan (Islam, Muslims and India) (Delhi, 1979) p. 124.Google Scholar
  14. 37.
    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.Google Scholar
  15. 39.
    M. M. Siddiqi, After Secularism What?, 4th edition (Delhi, 1981) pp. 4–5. This booklet was originally written in October 1946.Google Scholar
  16. 43.
    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.Google Scholar
  17. 44.
    Muhammad Faruq Khan, Hindu Dharma: Ek Mutali’a (Hindu Dharma: A Study) (Delhi 1981) p. 5.Google Scholar
  18. 57.
    Islami Jami’at-i-Talaba, Khutba-i-Sadart (Presidential Address) (Srinagar, July 1978).Google Scholar

Copyright information

© Palgrave Macmillan, a division of Macmillan Publishers Limited 1994

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  • M. S. Agwani

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