isms Observed, edited by Martin E. Marty and R. Scott
Appleby, 457–531 (Chicago: University of Chicago
Press, 1991); Kalim Bahadur, The Jamaat-i-Islami of
Pakistan: Political Thought and Political Action (New
Delhi: Chetana Publications, 1977); Seyyed Vali Reza
Nasr. Mawdudi and the Making of Islamic Revivalism
(Oxford: Oxford University Press, 1996).
jami See mosque.
Jamiyyat al-Ulama-i Hind (Association
of Indian Ulama, also spelled Jamiyatul
Ulama-i Hind; acronym: JUH)
Founded in 1919 by a group of religious scholars
(Ulama) under the leadership of the respected
Deobandi scholar Mawlana Mahmud Hasan
(1851–1920), the JUH sought to unify India’s
Muslim population and to solidify its Muslim
scholars. It was composed of ulama from several
major centers of Islamic learning in India, espe-
cially the Dar-ul Ulum deoband, but also Farangi
Mahal and Nadwat ul-Ulama of Lucknow, india.
Extremely active in the fight for India’s inde-
pendence from British rule, the JUH was formed
in the 1920s at the height of the khilaFat move-
ment, which sought to reestablish the Ottoman
caliphate. This movement was also supported by
mohandas k. gandhi (d. 1948) and the Indian
National Congress (INC). The JUH advocated
abstaining from engaging in political activism in
favor of the pan-Islamic view that the religion
could not be confined to or defined by a par-
ticular nation-state. Nonetheless, the JUH joined
with the INC in order to press for independence
from the British, under whom religious freedom
was severely curtailed. The majority of the JUH
ulama likewise looked askance at the Mus-
lim League’s secular, modernist leadership and
opposed their efforts to establish a Muslim state.
Under the charismatic leadership of Mawlana
Hussain Ahmad Madani (d. 1957) in the 1930’s,
the agenda of the JUH focused on cultural and
religious issues such as strong advocacy of the
Dissolution of Muslim Marriages Act of 1939,
which set up a separate legal code that provided
for Muslim divorce to be adjudicated according
to sharia principles. Other Indian Muslim lead-
ers, such as mUhammad iqbal (d. 1938) and abU
al-ala maWdUdi (d. 1979), criticized Madani and
the JUH for their collaboration with the Hindu-
dominated INC.
The JUH saw themselves as working on behalf
of autonomy for Muslims within the greater Indian
polity, not outside of it. As Madani put it, Islam
was one millat (religion) within the Indian qawm
(nation). However, many Indian ulama found this
position increasingly untenable. In 1945, there
was a schism that led to the establishment of the
JamiyatUl al-Ulama-i islam in order to accommo-
date those with separatist views. Since 1947, the
JUH has focused on religious and cultural issues
and has remained aloof from politics.
See also all-india mUslim leagUe; colonial-
ism; secUlarism.
Anna BigelowFurther reading: Yohanan Friedmann, “The Attitude
of the Jamiyyat-i Ulama-i Hind to the Indian National
Movement and the Establishment of Pakistan.” Asian
and African Studies 7 (1971): 157–183; Muhammad
Qasim Zaman, The Ulama in Contemporary Islam: Cus-
todians of Change (Princeton, N.J.: Princeton University
Press, 2002).Jamiyyat al-Ulama-i Islam (Association of
the Ulama of Islam, also spelled Jamiyatul
Ulama-i Islam, acronym: JUI)
The JUI broke off from the Jamiyyat al-Ulama-i
Hind (JUH), an association of deobandi Ulama,
in 1945 over the JUH’s support for the Hindu-
dominated Indian National Congress and their
opposition to the call for the creation of a
separate Muslim state, pakistan. There are cur-
rently Pakistani and Bangladeshi branches of thisJamiyyat al-Ulama-i Islam 389 J