Maududi | Understanding Pakistan Project

Guest Post: Jama’at e Islami and Religious Politics in 1950s

Understanding Pakistan Project Team July 23rd, 2007

By: Seyyed Vali Reza Nasr (Excerpt from: Nasr, Seyyed Vali Reza. The Vanguard of the Islamic Revolution: The Jama’at-i Islami of Pakistan. Berkeley: University of California Press, 1994. http://ark.cdlib.org/ark:/13030/ft9j49p32d/)

Entering the Political Process, 1947–1958

After Mawdudi had unveiled the Jama‘at-i Islami’s political objectives in Pakistan for the first time in July 1947,[1] he collected his troops and moved to Lahore on a truck, escorted by units of the Pakistan army. His first contact with the leaders of the new state took place soon after through the Muslim League ministry in Punjab. While he was still living in a tent in Islamiyah Park, Mawdudi met with the Muslim League chief minister of the province, Nawwab Iftikhar Husain of Mamdot.[2] In that meeting Mawdudi asked for permission to begin work among the refugees, and he discussed the future of Kashmir.[3] Mawdudi impressed upon the nawwab Pakistan’s obligation immediately to take the offensive in Kashmir and secure control of strategic locations there, and asked the chief minister to relay a message to that effect to Prime Minister Liaqat ‘Ali Khan. (Figure: Maulana Abul Ala Maududi: The Founder of the Jama’at-i-Islami)

The Nawwab of Mamdot was a powerful member of the landed gentry of Punjab and was at the time embroiled in a struggle with Liaqat ‘Ali Khan and his chief ally in Punjab, Mian Mumtaz Daultana, over the control of that province.[4] The chief minister was eager to enlist the support of Islamic groups such as the Jama‘at to stave off Daultana’s challenge.[5] Mamdot, therefore, not only welcomed the Jama‘at’s offer to assist with relief work among the refugees, but invited Mawdudi to deliver a series of talks on Radio Pakistan.[6] All unwitting, Mawdudi had walked into the midst of a tug-of-war in Pakistani politics that was to determine relations between the Jama‘at and the central government.

Mawdudi quickly learned that, given the balance of power in Pakistani politics, the Islamic parties were bound to play the role of power brokers. Muslim League leaders, concluded Mawdudi, were not as inimical to sacralization of politics as their postindependence rhetoric may have indicated. In fact, as the central government in Karachi faced difficulties in exerting control over the new country’s wayward provinces during 1947–1948 and the crisis before the state grew, the legitimating role of Islam and the power of its spokesmen became more evident. Politicians who otherwise decried the political role of religion were under the circumstances not altogether indifferent to the entry of Islamic groups into the fray. The example set by Mamdot was followed elsewhere, in Lahore as well as in other provincial capitals. The relations between the Muslim League and the Jama‘at during the prepartition years were now expanded to encompass the relations between Islam and the state of Pakistan. The holy community found great strength in acting as a party.

Pakistan was founded in the name of Islam, but it had little else in the way of common national or cultural values around which to unite.

1955-1958 , Ideology , Maududi , Politics , Constitution , Religion , 1951-1954
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Guest Post: Pre-Partition Politics and Ideology of Maulana Maududi and the Jama’at

Understanding Pakistan Project Team June 25th, 2007

By: Seyyed Vali Reza Nasr

Prelude to Pakistan 1941-47 (Excerpt from: In the Vanguard of Islamic Revolution: Jama’at i Islami of Pakistan)

The development of the Jama’at’s political outlook and plan of action is largely a result of its interactions with the various Pakistani governments since 1947. The manner in which the Jama’at’s political agenda has unfolded to give shape to its plan of action cannot be examined apart from the political context in which the party operated. The Jama’at’s politics, and especially the manner in which they have changed over time, are a function of the party’s experiences with the political process in Pakistan and the vicissitudes of its continuous interaction with other actors in the political arena. This has defined the party’s role in the political process.

Three interrelated processes have together served as the fundamental determinant of the nature of the Jama’at’s political activism and have also outlined the historical paradigm which has governed the party’s development. The three are the emergence of a more balanced mix of ideological fidelity and pragmatism in the Jama’at’s politics, the enclosure of the party’s ideological perspective and political aspirations within the territorial boundaries of the Pakistani nation-state, and the articulation and unfolding of the Jama’at’s legitimating function within that state. Together these molded both the impact Islamic revivalism made on the state and, conversely, the influence involvement in the political process had on Islamic revivalism. The Jama’at’s political discourse and organizational consolidation interacted with the objectives and needs of the Pakistan state to produce a symbiotic relationship between the two, above and beyond the mutual antagonisms which have characterized the relations between the party and Pakistan’s various governments.

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When Pakistan was created in the summer of 1947, the Muslim League and the Jama’at were at loggerheads, though instances of cooperation continued both before and after.