Bibliography on Islamic nationalist or
“fundamentalist” movements in S. Asia comparable to Hindutva &
Hindu nationalism
Compiled by Linda Hess
This is a
non-alphabetical, chaotic compilation of info that came in response to my
RISA query regarding Islamic nationalist or “fundamentalist” movements
in S. Asia comparable to Hindutva & Hindu nationalism. Short annotations included, long commentaries omitted.
Ayesha Jalal, Self and Sovereignty, OUP,
2001
Peter van der Veer, Religious nationalism. Hindus and
Muslims in India, OUP, 1996; for the post-1947 and specially post-Ayodhya
period
For Hyderabad, the Ittihad ul Muslimin, which took
power in 1947, may well be classified as a right wing movement. I've
touched the subject in Margit
Pernau. Passing of Patrimonialism", Manohar, 2000.
There is some work on the Khaksar movement, but for
this the person to contact would be Jamal Malik at Erfurt university (Jamal.Malik@Uni-Erfurt.de),
who had also worked on Madrasas in Pakistan.
On Alllama Mashriqi (Founder of the Khaksar Movement, also known as Khaksar
Tehreek) see:
http://www.allamamashriqi.info
http://www.allama-mashriqi.8m.com/books.html
Well worth consulting for the present relations
between the communities,
Imtiaz Ahmad, Helmut Reifeld (eds.), Lived Islam in
South Asia. Adaptation, Accommodation and Conflict, Delhi, Social Science
Press, 2004.
Marty / Scott (ed.): The Fundamentalism Project. 5
Vol. Chicago et. al. 1991-95,
Yazbeck, Haddad et. al.: The Contemporary Islamic
Revival. A Critical
Survey and Bibliography. Westport 1991
Yazbeck, Haddad et. al: The Islamic Revival since
1988. A Critical Survey and
Bibliography 1997.
The more important monographies for Pak are:
- Binder: Religion and Politics in Pakistan. Berkeley
1961
- Metcalf: Islamic Revival in British India. Deoband
1860-1900. Princeton 1982
(The New Delhi Reprint of 2002
has a very good foreword summarazing the latest findings)
Also Metcalf’s "Traditional" Islamic
Activism: Deoband, Tablighis and Talibs, ISIM
Papers 4. Leiden 2002
- Nasr: The Vanguard of the Islamic Revolution. The
Jama'at-i Islami of
Pakistan. Berkeley 1994
and her Mawdudi and the Making of Islamic Revivalism.
New York 1996
- Masud (Ed.): Travellers in Faith. Studies of the
Tablighi Jama'at as a Transnational Islamic Movement for Faith Renewal. Leiden 2000
Gerald Larson: "India's Agony over
Religion," pp. 119 ff. and pp.
226 ff., dealing to some extent with the Muslim traditions.
See also the notes for further suggestions for reading.
I
personally dislike
the term "fundamentalism" as an analytic or descriptive
characterization--this just seems to muddy the waters by way of
understanding Islamist groups!
The single most important figure in Muslim religious
nationalism in South
Asia (also influential outside South Asia) was
Maulana Maududi (1903-1979),
the founder of the Jamaat-I Islami.
One place to start (though I guess
it is pretty old by now,) is
Mumtaz Ahmad, ©¯Islamic Fundamentalism: The Jamaat-i-Islami and the
Talighi Jamaat, ©¯ in Fundamentalisms Observed, Martin E. Marty and R.
Scott Appleby, eds.,
457-530 (Chicago:
University of Chicago Press, 1991).
Maybe more accessible (at least shorter) is Charles
J. Adams, ©¯Mawdudi and the
Islamic State,©˜ in Voices of Resurgent Islam, John
L. Esposito, 99-133 (New
York: Oxford University Press, 1983).
When citing Maududi, a rebuttal of his ideas on women
and the roles they ought to observe that is rarely noted but constitutes a
trenchant critique, written
by a fellow national, is the book by Khan, Mazhar-ul-Haq.
Purdah and Polygamy. New Delhi: Harnam Publications, 1983. It
replies to Madudi's ideas, as found e.g., in his Purdah and the Status of
Woman in Islam. Translated and edited by al-Ash`ari.
Lahore, Islamic Publications, 1972.
On the Tablighis, the most recent publication is the
paperback by
Yoginder Sikand (Delhi 2004) Origins and Development
of the Tablighi-Jama'at (1920-2000): A Cross-Country Comparative Study
Other works by Yoginder Sikand:
Muslims in India Since 1947: Islamic Perspectives on
Inter-Faith Relations (Royal Asiatic Society S.)
Sacred Spaces: Exploring Traditions of Shared Faith
in India
The role of Kashmiri Sufis in the promotion of social
reform and communal harmony, 14th-16th century
"The Coming Transformation in the Muslim
World" by Dale F. Eickelman. in *Currrent History* (Jan. 2000?).
Brigadier Nazir Ahmad: *Quranic and Non-Quranic
Islam* (2nd ed. Vanguard Books, 1997).
ch. 15 in John Esposito's *Oxford History of Islam*
(pp. 643-690): "Contemporary Islam, Reformation or
Revolution?"It's online at:
http://arabworld.nitle.org/texts.php?module_id=2&reading_id=211&sequence=4
Modernist Islam 1840-1940. A Sourcebook
Ed. Charles Kurzman (Oxford, 2002)
Section 5 (ed. by Marcia K. Hermansen) is on South
Asia (pp. 273-338)
The most influential articles (though dated) are
probably those by Paul Brass and Francis Robinson in _Political Identity
in South Asia_ (eds. D. Taylor and M. Yapp, Curzon 1979). These two
articles take opposing theoretical perspectives to each other, which makes
them quite helpful for figuring out the issues involved in understanding
South Asian Islamic politics, though I think they go a bit farther than
just the right-wing or "fundamentalist" movements.
Other articles of interest:
Barbara Metcalf, "Islamic arguments in
contemporary Pakistan," in W. Roff, ed. _Islam and the Political
Economy of Meaning_ (U of California Press, 1987).
John Esposito, "Pakistan: quest for Islamic
identity," in J. Esposito, ed. _Religion and Sociopolitical Change_
(Syracuse UP, 1980).
Elora Shehabuddin, "Beware the bed of fire:
gender, democracy, and the Jama'at-i Islami in Bangladesh." _Journal
of Women's History_ 1999, 10(4): 148-71.
Farhat Haq, "Women, Islam and the state in
Pakistan." _The Muslim World_ 1996, 86(2): 158-75.
Muhammad Qasim Zaman, "Sectarianism in Pakistan:
the radicalization of Shi'i and Sunni identities." _South Asian
Studies_ 1998, 32(3): 689-716.
I also asked about percentages of Mulsim and
non-Muslim populations in Pakistan & Bangladesh.
One person said:
Pakistan 97% Muslim
Bangladesh 87% Muslim and 13% Hindu
Another said:
The 1946 proportion of non-Muslims, mainly Hindus and
Sikhs, in what became Pakistan is commonly estimated as ca. 11%.
Today, the minorities are only 3%, mostly Christians.
Muslims are 97% unless the 4% Ahmadiya heretics are
counted separately. There is a slow but steady decline in the percentages
of all non-Muslim minorities.
For Bangladesh, non-Muslims were ca. 30% pre-1947.
[After further migration and violence] around 1950 the non-Muslims
were still ca. 23%. Today, they are ca. 11%.
Revised: November 11, 2006
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