1

JAMAAT E ISLAMI PAKISTAN

ASSIGNMENT
BY

MRS SHAHRUKH NAVEED

SUPERVISOR

Dr Muhammad Rizwan

POLITICAL PARTIES AND ELECTIONS IN PAKISTAN

 2

Contents
Abstract…………………………………………………………………………….3

Back Ground………………………………………………………………………4

Introduction………………………………………………………………………..6

Party Manifesto of Jamaat e Islami……………..……………………………..10

Flag, symbol, Slogan…………………………………………………………....13

Changing trend in party manifesto…………………………………………….14

Role of party leadership…………………………………………………………16

Participation of Jamaat e Islami in electoral process………………….……..19

Impact of Jamaat e Islami in Pakistani politics……………………………….26

Conclusion………………………………………………………………......……29

Bibliography……………………………………………………………………….32
 3

ABSTRACT

Jamaat-e-Islami (JI) started a social movement in 1941and became influential

group to support Islamic constitution in Pakistan. Later the leaders of this movement
decided to take part in electoral politics. And in 1957, the movement enrolled into a
political party. In 1966, JI was banned by the dictator Ayub Khan, because they did not
support the regimes’ unconstitutional martial law. After Ayub Khan, Bhutto suppressed
all opposition parties including JI. In addition to this, General Zia Shaheed gave power
to JI for some time but quickly stripped it of all authority. It can be concluded that JI was
never allowed freely to participate in the political system of Pakistan. JI also suffered the
schisms in organizational structure because of its strict rules and regulations. However,
Qazi Hussain Ahmed took certain measures to push JI in mainstream of Pakistan
politics. An attempt to find out how JI was operated in electoral politics from 1987 to
2009 has been made in the papers. It has used that Columbian school of thought as a
model. This model rationalizes election on the sociological perspective, where voters
and influenced by the left-right, ideological orientations, and by religion, sect, ethnicity,
class, caste, rural and urban divisions. The data is collected by researching secondary
sources that discussed and evaluated the electoral politics in Pakistan As the party was
founded before the creation of Pakistan on an Islamic ideological foundation, it
managed to prepare a comprehensive and all-encompassing program for the
islamization of the society of Pakistan. The research has highlighted the ideology of
Jamaat e Islami Pakistan in context of Islamization of stage and society. It has also
evaluated the role of Jammat e Islami in the Islamization of political and constitutional
structure of Pakistan, moreover it also explores the performance of jamaat e Islami in
Islamization of Pakistani society .

Key words
Islam, Pakistan, State, Society, Political parties, Constitution
 4

BACK GROUND
Jamat-e-Islami, also known as JI, was founded by Abul Ala Maududi in 1941 in
British India. There were 75 members at its inaugural meeting.1 This was the result
of his long struggle through his speeches, letters and articales,spread on about a
decade.2 The organization genesis can be understood within the broader context of
the socio-political landscape of the time and Maududi Interpretation of Islam.

Founder of party was Abul Ala Maududi, He was a prominent Islamic Scholar,
theologian, and political thinker. Maududi was deeply concerned about what he
perceived as the decline of Islamic values and the increasing influence of Western
Ideologies.During the early 20th century, the Indian Subcontinent was under British
Rule. The Political and Social dynamics were evolving, and various movements were
underway for independence and social reform. Maududi envisioned the
establishment of an Islamic State based on his interpretation of Islamic Principles.
He sought to address what he perceived as the inadequacies of contemporary
political systems and promote a society governed by Islamic Values. In 1941
Maududi formally founded Jamat-e-Islami as an Islamic, political and religious
organization. The name translates to “Islamic Party” in English. The organization
was founded on the principles of promoting Islamic teachings social justice and
political Islam. 1947 Partition: After the partition of British India in 1947, Jamat-e-
Islami became active in both Pakistan and India. The organization adapted its
strategies based on the political context of the regions. JI engaged in political
activities, advocating for Islamic principles in governance. It participated in elections
and social movement. Over the years, jamaat-e-Islami evolved and adapted its
strategies, sometimes aligning with political entities and at other times operating
independently. Jamat-e-Islami has played a significant role in shaping the political
landscape of South Asia, especially in Pakistan and Bangladesh. It has had an
impact on religious discourse and social issue, often influencing discussion on
Islamic governance and morality.

1
Ch. Abdul Rehman, “ Mufakir e Islam Syed Abul Ala Maududi:(Lahore: Islamic publications ltd. 1998 P.P 168.169)
2
Shoba, BA Tanzeem Jamaat e islami Pakistan, Dastoor Jamaat e Islami (Lahore: Islamic publications ltd.,2013 P 73)
 5

As of my Knowledge cutoff in Jan 2022, Jamat-e-Islami continues to be active

with its legacy and influence extending into various aspects of political and social life in
the regions where it operates. Jamat-e-Islami demonstrated adaptability by engaging in
coalition politics at times and in other instances, maintaining an independent political
stance. The organization also played a significant role in the political landscape of
Bangladesh (formerly East Pakistan) before its independence. In early stages the
organization faced opposition from various quarters, including secular groups and some
traditional religious scholars who disagree with Maududi’s interpretation.Despite
challenges, Jamat-e-Islami developed a structured organization with a hierarchical
system and a focus on grassroots mobilization.Jamat-e-Islami aimed to address social
injustice and economic disparities through the implementation of Islamic principles. The
organization sought to promote moral and ethical values based on its interpretation of
Islamic teachings. Jamat-e-Islamic has been involved in educational initiatives,
establishing schools and institutions to promote Islamic Education and Values. Maududi
emphasized the need for unity among Muslims beyond national boundaries, advocating
for a Pan-Islamic identity that transcends ethnic and linguistic differences. While
advocating for an Islamic state, Maududi explored the integration of democratic
concepts within the framework of Islamic Governance, leading to the coining of the team
“Theo-Democracy”. Jamat-e-Islami sought to revive what it perceived as authentic
Islamic culture, influencing aspects of Art, Literature and Social Norms in accordance
with its interpretation of Islamic Values. Jamat-e-Islami has a women’s wing that
engages in social and political activities emphasizing the role of women within the
framework of Islamic Values.

Jamaat-e-Islami believes in utilizing the political mechanism as means of

peaceful persuasion and propagation of well. It is also about making endeavors to give
due attention on the moral education in the society and to mold public opinion.3

3
Syed Abul Ala Maududi, Islamic Law and constitution, Trans.Khursheed Ahmed (Lahore:Islamic publications Ltd
1975), P.P .137-138.
 6

INTRODUCTION

Jamat-e-Ialami the well-known religious organization appeared on 26 th August

1941 in Lahore city. It’s a Islamic ideological base party. Abul ala Maududi was the
organizer of this political party. Hypothetically on the off chance that we see Jamat-e-
Islami is social moderate gathering. Different meetings which were roused through
belief system of JI they began separate functioning in different areas of different
countries. Anyway this party set up friendly atmosphere globally, with same Muslim
gatherings. Primary point of view of Mr Maududi to make this gathering was to connect
people of Muslim community. When Pakistan came into being no proper way was
adopted for Sheriat.
When Maududi spoke against wrong changes in Law then he got good support
from the people and he became powerful among the people. Islam has a different belief
system (e.g) every solution of problem has clearly defined in Quran and all the spheres
of life has discussed. Maududi was not in the favor of the British guideline. In the start
Maududi was not supporting the formation of Muslim country, however after some time
he concurred he became the supporter for the formation of separate state of Muslim
majority area. As per Maududi Muslims were not at one page to face the financial crisis.
Yet a gathering dependent on appropriate standards and hypothetical belief system. It is
conservative gathering which had been cleared the characterized philosophy, under
pioneer and control the will change the entire Hindustan into the Centre of Islam.
Muslim created a new state and succeeded in their mission but unfortunately they were
failed to build Islamic Laws of Sheriat Quran. The Muslims will be allowed to realize
Islamic ethical aims in respect of their beliefs and practical life.4

Islam has played the most vital role in the creation of Pakistan. Muhammad Ali
Jinnah, the founding father of Pakistan, let a popular democratic movement for the
creation of a separate Muslim state within the sub-continent. Undoubtedly, Pakistan was

4
Sohail Mehmod, The concept of an slamic state (Lahore : Progressive publisher, 1989), P 29
 7

the outcome of the religious-political struggle of the Muslims of the Subcontinent and
the outcome of strong political and democratic leadership which created Pakistan. Islam
proved itself as a driving force in the establishment of an Islamic democratic state in the
sub-continent. Quaid-e-Azam described the nature of the state in a broadcast message
to the citizens of USA in February 1948.

The constitution of Pakistan has yet to be framed…. I do not know what the
ultimate shape of this constitution is going to be, but I am sure that it will be of a
democratic type, embodying the essential principles of Islam. Today they are as
applicable in actual life as they were 1300 year ago; Islam and its idealism have
thought us democracy.5

Islam was the ultimate factor in the freedom movement and therefore, played an
important role in the creation of Pakistan. During the movement for the establishment of
Pakistan, Muslim League advocated that Islam has its own political and social system
and if implemented with its true spirit, it will solve all the problems being faced by
Muslims of the Indian sub-continent. Unfortunately, the successors of Quaid-e-Azam
Muhammad Ali Jinnah and Liaquat Ali Khan, failed to conduct the affairs of the state in a
democratic manner in accordance with the spirit of Islam. The role of military rulers
pushed the democratization process to political stagnation and inversely affected the
process of Islamization of state and society.
After independence, religious parties started their struggle to Islamize the state
and the society of Pakistan. Jamaat-e-Islami was also among those parties. In 1949,
objective resolution was the corner stone of the process. However, and agreement
reached at by the Muslim groups on the basis of their conviction and for the sake of the
political stability stated that the country should be run in accordance with the principles
of Islam. Yet certain groups had different interpretations regarding the nature and the
concept of an Islamic state. The Ulema and intellectuals had a different opinion on the
description of and Islamic constitution. Some Ulema expected that the constitution

5
Saeedud Din Ahmad Dar, ideology of Pakistan (Islamabad: National Institute of Historical Research,
2000), pp.124-125.
 8

would exclusively include the pattern which existed under the Caliphs thirteen centuries
ago and would not amalgamate any new ideas. They were of the opinion that the
Islamic law is complete and comprehensive, so it hardly requires any interpretation by
professionals of the concerned law. The intellectuals of Pakistan along with the ones
who were involved in framing a constitution of Pakistan were of the view that the
requirements of Islam could be implemented without departing from the basics of a
modern democratic state.6
It was endorsed by all parties at that time and the only people who showed
reservations regarding it were the minorities. The emerging political parties presented
their manifestos according to their ideologies in which they had, to an extent, provided
Islamic provision to accommodate religion. However, both the modernists and
traditionalist used Islam to support and to five weight age to their own political ideas.
Founded in 1941 by Maulana Syed Abul A’la Maududi, Jamaat-e-Islami is a well-
organized party in Pakistan.7 Initially, it was founded to revive Islamic values and to
practically implement Islam as a complete code of life for the Muslims in the sub-
continent. Its objective was explained at its first convention in 1941 that included
presenting and implementing Islam as the ultimate shape of practical movement.8 Its
founders declared that it was neither a religious nor a political party but an ideological
movement that aimed to encompass all features of life. As a matter of principle, the
Jamaat did not restrict its activities to a state or boundary rather it intended to change
the ethical, economic and social system of the entire world. In the start, Jamaat focused
all its energies on social and educational pursuits. Party established small scale
libraries, travelling dispensaries, educational institutes and published magazines for
religions training of the people.9

6
G.W Choudhury, Constitutional Development in Pakistan (London: Longman, 1969), P.3.
7
M.Rafique Afzal, Political Parties in Pakistan 1947-1958, vol.1 (Islamabad: National Institute of Historical
and Cultural Research, Centre of Excellence, Quaid-i-Azam University, 2011), p.59.
8
Safdar Mahmood, Pakistan political roots and development 1947-1999 (Karachi: Oxford University
Press, 2000) P.153.
9
ibid
 9

Jamat-e-Islami the well-known religious organization appeared on 26 th August

1941 in Lahore City. Its an Islamic Ideological Base party. Abul ala Maududi was the
organizer of this political party, he was good mastermind. Hypothetically on the off
chance that we see Jamat-e-Islami is social moderate gathering, and but in useful they
are enjoyed legislative issues just as belief. Subsequently the parcel in 1947 the group
isolated in different gatherings, Jamat-e-Islami Hindustan. Different meetings which
were roused through belief system of JI they began separate functioning in different
area of different countries. Anyway, this party setup friendly atmosphere globally, which
same Muslims gathering was to connect people of Muslims community. When Pakistan
came into being no proper way was adopted for Sheriat

When Maududi spoke against wrong changes in Law then he got good support
from the people, and he became powerful among the people. Islam has a different belief
System e.g.; every solution of problem has clearly defined in Quran and all the shares
of life has discussed. Maududi was not in the favor of the British guideline. In the start
Maududi was not supporting the formation of Muslim country, however after some time
he concurred he became the supporter for the formation of separate state of Muslim
majority areas. As Per Madinah Muslim were not at one page to face the financial crisis
yet a gathering dependent on appropriate standards and hypothetical belief system. It is
conservative gathering which had been cleansed the characterized philosophy, under
particular pioneer and control the will change the entire Hindustan into the center of
Islam. Muslim created a new state and succeeded in the Mission but unfortunately they
were failed to build Islamic Laws of Sheriat and Quran.

Jamat-e-Islami has consistently contested national and provincial elections in

Pakistan. The party fields candidates in various constitutions with the aim of securing
seats in both National and Provincial Assemblies.

The Party’s electoral performance has varied in different elections. Factors such
as political alliances changing votes sentimental and regional dynamics influence the
number of seats the party secures in each election.
 10

Depending on the political landscape and post elections scenarios, Jamat-e-

Islami has been part of different coalitions often lead to the formation od coalitions
governments at national and provincial levels.

In its elections campaigns the party emphasizes its commitments to Islamic

principles and values. It seeks to address issues related to government justice and
social welfare from an Islamic perspective. Besides national and provincial elections
Jamat-e-Islami participates in local government elections. The Party aims to have an
presence at the governance.

Party Manifesto Of Jamat-e-Islami

The manifesto of Jamat-e-Islami may have evolved as changed. Generally, Political

party manifestos outline their vision, goals, and common themes that have historically
been part of Jamat-e-Islami manifesto. In its manifesto for the election 2013 Jamaat-e-
Islami considers the Islamic state of Madina as an ideal state ,where the guidance of
Quran and Sunnah rendered it a welfare state .Its vision is to establish a state on the
lines of the state of Madina , featuring an equal distribution of wealth , where the rich
were ordained to pay Zakat and alms to the needy and poor people of the state to
eradicate from the society.10

Islamic Governance: Advocacy for the establishment of an Islamic state based on

the principles of Justice, equality, and morality.

Social Justice: Emphasis on social justice, welfare and addressing economic

disparities through Islamic economic principles.

Education: Promotion of education with an Islamic perspective, including the

establishment of education.

Morality and Ethics: Focus on promoting moral values and ethics in society.

10
Manifesto Jamaat e Islami Pakistan Lahore, 2013, P. 10
 11

Foreign Policy: Articulation of foreign policy based Islamic principles, including

support for Muslims cause globally.

Local Governance: Commitment to effective and transparent local governance

particularly through participation in local elections.

Sharia Law: Emphasis on the implementations of sharia law as a basis for

legislation and governance. Its model put fourth the system of the governance of the
four rightly guided caliphs [Al-khulfa’ur –Rashidin ]. In this period the Islamic
principles were fully enforced in the society. 11

Family Values: Support for traditional family values and policies that align with
Islamic teachings on family structure and roles.

Culture Preservations: Committed to preserving and promoting Islamic culture and

heritage, often coupled with a desire to protect society from perceived negative
western influences.

Anti-Corruption: Pledges to combat corruption within the government and public

institution, often framed within an Islamic Ethical Framework.

Economic Policies: Proposals for economic development and poverty alleviations

based on Islamic economic principles such as interest free banking and wealth
redistribution.

Healthcare and Social Welfare: Plans to improve healthcare and social welfare
systems in accordance with Islamic Principles of compassion and Justice.

Environmental Stewardship: Recognition ‘of the importance of environmental

conservation and sustainable development, aligning with Islamic principles of
Steward ship (Khalifah) over the Earth.

Judicial Reforms: Advocacy for an independent and just judicial system often with
the goal of ensuring that legal processes align with Islamic Principles.

11
Manifesto Jammat e Islami Lahore Pakistan P. 8
 12

Minority Rights: Recognition and protection of the rights of religious and ethnic
minorities within the framework of Islamic Principles.

Youth Engagement: Plans for engaging and empowering the youth through
educational opportunities, skills development and constructive participation in social
development.

Gender Policies: Addressing gender related issues with a focus on women’s right
with the context of Islamic teaching, aiming for a balance between rights and
responsibilities.

Islamic Banking and Finance: A focus on implementing Islamic Financial Systems,

including interest free banking and adherence to Sharia-Compliant economic
principle.

Peaceful Resolution for Conflicts: Advocacy for peaceful resolution of conflicts, both
domestically and internationally guided by Islamic Principles of Justice and
diplomacy. There are other fundamental human rights provided by Shariah on the
basis of humanity. Islam gives right to life , property and honor . It also makes sure
that these rights must not be interfered by any one until and unless due to some
legal imperative. These rights are also given as the charter of United Nations.12

Its essential to note that party manifestos can change, and the specific priorities may
be subject to updates. However, detailed, and unique elements can vary, and its
advisable to refer to the most recent and official documents for accurate information.

12
Maoudodi, Islamic Law and constitution P. 248
 13

Flags, symbol and slogan

The flag, symbol and slogan of Jamaat-e-Islami in Pakistan are as follows:-

Flag:

Jamaat-e-Islami’s flag is typically green a colour associated with Islam. It often

includes the party’s emblems in the centre, which is a representation of the Islamic
crescent moon and a book, symbolizing the Quran.

Symbol:

The party’s emblem consists of a crescents moon and an open book, likely
representing the Quran. The specific design might vary, but these symbols generally
reflect Islamic identity and the importance of the Quran teachings for party.

Slogan:

Jamaat-e-Islami often uses slogans that reflected its Islamic ideology and
political goals. A common slogan associated with the party emphasizes the
establishment of an Islamic state based on Islamic principles and justice. The actual
wording of the slogan may vary over time and in different contexts. A commonly
associated slogan is translation:

“Progress and differentiation, system of Islam”.

Another slogans associated with the party is:

Translation:

“God’s Governance, God’s Commands”

Another slogens associated with Jamaat-e-Islami

Translation:

“Primary Objective, and exemplary society”.

Political party slogans can change over time,

 14

Changing trends in Party Manifesto

Islam is a historical reality, which is spread on 15 hundred years of its
existence on the global scene. Geographically, it occupies a wade piece of the land.
It has stretched from Asia to Africa and European continent. It has also provided
spiritual guidance and contention to large. Price of population in the history and in
the contemporary world. It has molded the outer and increase life of life of human
beings in different times. However the Jamaat-e-Islami manifestos can evolve in
response to changing circumstances, societal needs, and political landscapes. Here
are come general needs all areas where manifestos might undergo changes:

Policy Relevance:

Manifestos may adopt to address current and emerging issues, ensuring relevance
to the changing needs of society. The rights mentioned are irrevocable. The non-
believers are deprived of it only if they go out , out of the covenant concluded within
the Islamic state in granting citizenship , however it is not allowed for a Muslim state
to do the same with the non-muslim citizens within its territory.13

Economic strategies:

Genomic policies with in the manifesto might be adjusted to respond to economic

challenges and global hands, incorporating new ideas for sustainable development.

Social Issues:

Changes on societal attitudes may lead to adjustments in how parties address social
issues, reflecting evolving perspectives on topics such as gender, education and
minority rights. Society is defined as ‘’a system of wages and procedures, of
authority and mutual and ao many groupings and divisions, of controls of human
behavior and of liberties.’’ 14

13
Muzaffar Hussain, “The Islamic studies of Abul Ala Maudoudi “, VFAST transactions on Islamic research, Vol. 3,
No.1 (Jan – feb 2014), P.P 13-21
14
R.M. Maciver and H. Charles, society : An introduction, Analysis(London:mac Milan, 1999) P.120
 15

Environmental Considerations:

With a glowing global focus on environmental concerns, parties may update their
manifestos to include polices related to sustainability, conservation, and co-friendly
practices.

Technological Advancements:

Manifestos might integrate policies related to technology, Enovation and

digitalization, recognizing the impart of these factors on modern governance.

Youth engagement:

These could be and increased emphasis on policies targeting youth recognizing

theirs role in shaping eh future and addressing their specific concerns.

Global and Regional Dynamics:

Changes in global as regional geopolitics may prompt adjustments in a party’s

stance on international relations and foreign policy.

Legal and Judicial Reforms:

Manifestos may incorporate proposals for legal and judicial reforms, responding to
the evolving needs of a changing legal landscape and public expectations for justice.

Healthcare policies:

Given the global focus on health, parties might update their manifestos with
comprehensive healthcare policies, including plans for dealing with pandemics and
impelling overall healthcare infrastructure.

It’s crucial to note that these trends are speculative and the actual changes in a
political party’s manifesto would depend on various internal and external factors.
Analyzing the party’s discourse and statements over time can provide insights into
shifts in its political ideology and priorities.
 16

Role of party Leadership

Jamaat-e-Islami was founded in Lahore, British India in 1941 by the Muslim

theologian and sociopolitical philosophers, Abdul Ala Maududi who was widely
influenced by the sharia based reign of the Mughal emperor Aurangzeb. At the time of
the Indian independence movement. Maududi and the Jamaat-e-Islami actively worked
to oppose the partition of India. In 1947 following split into two organizations, Jamaat-e-
Islmai Pakistan and Jamaat-e-Islami Hind the Jamaat-e-Islami Kashmir, founded in
1953, Jamaat-e-Islami Azad Kashmir founded in 1974, and Bangladesh Jamaat-e-
Islami founded in 1975. Jamaat-e-Islami Pakistan came under severe 1963. During the
early years of the regime of General Muhammad Zia Ul Haq, Jamaat-e-Islami’s Position
improved, and it became seen as the “regimes ideological and political arm” with party
members at times holding cabinet patrol as of information and broadcasting production,
and water, power and natural resources.

Years Members Sympathizes and workers

(Hum-Khayal)
1941 75 (Unknown)
1951 659 2913
1989 5723 305792
2003 16033 4.5 million
2017 37000 unknown

Syed Abdul Ala Maududi (1941-1972)

 17

Jamat-e-Islami’s founders and leaders until 1972 was Abdul Ala Maududi a
widely lead Islamist Philosopher and political commentates who wrote about the role of
Islam in South Asia. His thought was influenced by many factors including the Khilafat
Movement, Mustafa Kamal Ataturk’s ascension at the end of the ottoman Caliphate,
and the impart of Indian Nationalism the India National Congress and Hinduism on
Muslims in India. He supported what he called “Islamization from about, through and
Islamic state in which sovereignty would be exercised in the name of Allah and Islamic
Law (Shoria) would be implemented.

Creation and early years

Following the position of India, Madudui and JI migrated from East Punjab to
Lahore in Pakistan. There they volunteered to help the thousands of refugees pouring
into the country from India-performing social work, opening hospitals and medicals
clinics, and by gathering the skins animals sacrificed for Eid-Ul-Azha.

In 1953 JI led direct action against the Ahmadiyya, who the JI believed should be
declared non-Muslims. In 1956, constitution was adopted after accommodating many of
the demands of the JI. The Military ruler, the President Muhammad Ayub Khan (1958-
1964) had a modernizing agenda and opposed the encroachment of religion into
politics. He banned political pas and waned Maududi against continued religion political
activism. JI Officer were closed down, funds were confiscated and Maududi was
imprisoned in 1964 and 1967. In 1965 during the Indo-Pakistan war, JI supported the
governments call far Jihad, The group resisted Zulfiqar Ali Bhutto and Maulan Bashan’s
Socialist program of the time. JI participated in the 1970 general election. Its political
platform advocated political freedom of the provinces and Islamic Law based on the
Quran and Sunnah. Just prias to the election, Nawabzada Nasrullah Khan left the
alliance learning JI to run against the Pakistan people’s Party and the Awami League.
The party had a disappointing showing when it won only four seats in the National
Assembly and four in the provincial assemblies after fielding 151 Candidates.

Division Of Pakistan
 18

JI opposed the awami League last Pakistani separatist movement. Islami Jamiat-
e-Talaba organized the Al-Badar to fight the Mukti Bahini (Bengali Liberation Forces) in
1971 during the Bangladesh Liberation war, JI members may have collaborated with the
Pakistani army. In 1968, Maulan Maududi took leave from emarats of the Jamaat and
Maulana Naeem Siddique became the Ameer of Jamaat-e-Islami for one year. In 1969
Maulana took charge of the Janral again thus in October 1972 the Majlis-e-Shoura
(Council) elected Mian Tufail Muhammad 1914-2009) as the new leader of JI. Naeem
Siddiue was chosen as the general secretary.

Qazi Hussain Ahmad (1981-2008)

In 1987, when Zia died, the Pakistan Muslim League formed the right wing
alliance Islami Jamhori Ittehad (IJI). On 20 Jul 1996, Qazi Hussain Ahmed announced
to start protest against government alleging corruption. Qazi Hussain resigned from the
senate on 27 September and announced the start of a long maeeh against Benazir
Bhuttos government. In 1999 Pervez Musharraf took power in military coup. JI at first
welcomed the general but then objected when Musharraf began to make secular
reforms and than again in 2001 when Pakistan joined the war on terror, alleging
Musharraf betrayed the Taliban.

On 23 Jul 2007, Qazi Hussain Ahmed tendered his resignation from the National
Assembly to protest against the Army operation at Lal Masjid.

Sayyed Munawar Hassan (2008-2014)

In 2008, JI and Pakistan Tehreek-e-Insaf again boycotted the elections Ahmad

declined to stand for re-election due to health issues and Syed Munawar Hassan was
elected as the ameer.

Siraj-Ul-Haq (2014-present)

On 30 March 2014 Siraj-Ul-Haq, serving as senior minister in the Khyber

Pakhtunkhwa government and the party’s Deputy chief, was elected as the new ameer,
he replaced the incumbent Munawar Hassan and the party’s general secretary, Liaqat
Baloch, 25,533 offices bearers of the party out of a total of 31311voted in there election.
 19

It was the first time that the party had voted out an ameer after just one term. He
therefore resigned from his role as senior minister. This coincided with a drone attack
on Madrassa in Bajaur Agency.

In 2016, Siraj Ul Haq led funeral prayers for Mumtaz Qadri who had been
executed for assassinating Punjab Governor Salman Taseer while serving as his
bodyguard. Siraj-Ul-Haq called for nationwide protests against the execution of Qadri.

Lists of Leaders

 Abdul Ala Maududi (1940-1972)

 Naeem Siddiqui
 Mian Tufail Mohamand (1972-1987)
 Qazi Hussain Ahmad (1987-2008)
 Muhammad Athar Qureshi
 Syed Munawar Hassan (2008-2014)
 Siraj-Ul-Haq (2014-prestenl)

Participation of Jamaat e Islami in Electioral Process

Era after General Zia’s Martial Law

The Zia regime prohibited ideological groups and in authority scores of

obstruction pioneers and activists, while improvement governmental issues formed to a
great extent by nearby, cultural, and spiritual contemplations. During Zia’s prolong
government, ideology of Islam was set and broad legitimate changes were made to
make the country as Sunni State. Zia had comparatively ambiguous relation with
Jamaat. He felt it appropriate to demand nizam-e-Mustafa to get approval of his status
in the society. It was the slogan of Pakistan National Alliance in the anti-government
protests.15 Due to Zia’s military leadership the affiliation of military towards Jumait-e-
Islami in particular and different Islamic ideological groups very to the detriment of

15
Tufail Muhammad, Jumaat e Islami ki Dastoori Jahdo Jehad, P. 249
 20

moderate Islamic entertainers like the Barelvi and Jamiat Ulmai Pakistan. Mostly,
Islamic directives were guided by the JI and other scholars of Deoband sect. if we
examine these changes, one could easily say that these are still prevailing in our
society.

Because of counter the barrier with establishment, Jumait-e-Islami was

additionally allowed for growing their position in the organization, for example, legal
executive and state funded colleges; individuals and delicate place were designated to
incredible situation in every foundation. JI nearness with centre and establishment and
instructive organizations stay major to the gathering’s political impact, even as it has lost
quite a bit of whatever discretionary quality it once had.

As indicated by a previous individual form the Jumat’s understudy section, the

said party and Jamiat Ulmai Islam, i.e calling for Jihad (fight against non-Muslim) like
then Union of Socialist Soviets republic (currently Russia) upheld government of
Najibullah in Afghanistan, progressed new strategies to assaults against different sects
of Islam, an antecedent to internal arranged radicalism of activist, for example, to
counter Shia sect, Lashkar-e-Jhangvi and the Pakistani Taliban bunches. The war
against USSR also favored General Zia’s residential inclinations. Being bleeding edge
partner of U.S.A to Counter Soviet Union through Afghan Jihad, Military received huge
amount from U.S.A and financial helped these Islamic fighters fighting in Afghanistan.
Islamic centres (Madrasas) were chosen and encourage recruiting of Mujahideen for
fighting against Russia through JI and JUP. There were hundreds of madrasas were
recruiting mujahideen and they were militarized nad financially supported by the funding
received from U.S.A. So called Islami Jamhoori Itehad incorporated the Jamat-e-Islami
with Pakistan Muslim league (Nawaz). Obviously, because of JI’s essential faithfulness
with the military in 1993. And in spite of coalition with the PML-N, it propelled significant
challenges against PML (N) legislature. The JI a later led rough activities against
second government of PPP in 1996, and democratic government was expelled in a
military-drove inclusion in start of summer that year. After separated from its political
and religious alliance, the party was neglected to win a significant part of the vote in the
1993 elections, and same was result in case of 1997’s elections. Her administration, in
 21

any case, was continually tested by establishment and its coalition partners including
citizens of Pakistan. Unfortunately, it could not gain momentum on the pleas of Sharia
laws due to many reasons and certain changes in government set ups. For instance,
during regime of General Musharraf, a concept of moderate Islam was presented and
political parties were provided more space than Islamic fundamentalists.

MMA’s Government in KPK Assembly (2002)

In 2002 elections Muhtehda Majlis Amal (MMA) became the third political power
in the National Assembly of Pakistan and they supported the Musharaf as the President
of Pakistan. In the year 2003, the Khyber Pakhtun Khwa Assembly get together
approved the Hisbah Bill to regulate achievement of Shariah. This act was widely
condemned and criticized and sonsider an endeavor to accommodate a specific way of
thinking on the general population for the sake of faith”.

The Jamaat-e-Islami Pakistan [JIP] is one of the leading political parties of

Pakistan deeply rooted in an Islamic ideology and it exercises deep influence in the
political system. 16

Administration of Muhtehda Majlis-e-Amal presented Apostasy Act in 2006

Parliament, requiring the punishment of effecting of male renegades as per Quran and
Sheriah and care till expression of remorse or else demise of female defectors.
Renunciation can be set up done admission and can be declaration of 2 developed
observers. Unfaithful Muslims were given one month time to return to Islam”. Some bills
were being marked by Muhtehda Majlis e Amal members and not passed till 2007.

As indicated by Jamat e Islami congressperson also the leader of Khyber

Pakhtunkhwa chamber Prof Mohmmad Ibrahim few Jamat e Islami individuals till now
lament blacklist since it’s alternatives ended up constrained to work outdoor the
governmental agenda.

16
Raja Muhammad jamrez , Lubna Kanwal, a critical study of electioneering strategies of Jumaat e Islami Pakistan
and its Impacts,:1970-2008. Jefss 1(2), 49.68, 2022
 22

Muhtehda Majlis e Amal was missing strong help of martial, and Jamait Ullama
Islam (F) faced terrible outcomes of voting demographic in Khyber Pakhtunkhwa,
Balochistan. They only got 8 members all out of 342 seats.

Regardless of cases of religious virtue, claims of uncontrolled debasement ruined

the alliance religious parties time in power. Numerous Muhtehda Majlis Amal persons
presently witness the main 2 common administrations where they had been taken parts
Neglected fulfillment of open chance. When Molana Noorani the Majlis Amal’s head
passed away religious union chose Qazi Hussain Ahmed the head of Jamat e Islami as
new leader of Muhetda Majlis Amal and after that which became worse time for the
Majlis Amal and Sami Ul Haq separated his wing in 2005.

BOYCOTT OF ELECTION 2008 AND ITS CONSEQUENCES

All parties conference (APC) was held in London in which all ideological groups,
political parties and their representatives attend in the wake of passing NRO and in
which they chose to create law base type of government in Pakistan. After the
conference some political parties like JI, PTI and other decided that they would not fight
against decision, rather they challenge appointive framework prearranged by
government of Musharaf. Relationship has generally been considered as insecure
between the two fundamental religious meetings. The difference of opinion first emerge
on Kashmir issue in which JI’s Maodudi at first contended could not be delegated jihad
since the two-sided understanding among Pakistan and India on issue of Kashmir had
not been repeal. JUI accused Maodudi about being delicate about US, its Pakistani
associates oppose that the rule adversely “of Islam nad the Muslims world considered
as the job of a specialist i.e as a specialist job for USA.

Upto the 1990, Jamiat Ulama Islam followers know as “Maudidism” a genuine
affront, and amount of hostile to JUL (Maodudi) works by Ulema of Deobandi turned out
to be huge to the point if remarks, critique and extorts form the dialogue assembly, were
bring together and it will formulate various types of books volume and huge number of
data. There is a strong reasons with JUI-F about JI. As far as it matters for them, JUI-F
individuals depict the JI as unbending, homogenized and prejudiced. It was on the
record JUI-F, when KP Chief Minister Akram Dravi was asked how he could work with
 23

General Musharraf, he replied: “Do not miss any information about Musharraf’s
president. Give me the option to work with JI. “In addition, theoretical contrast is certain
that the JUI and JI have tried each other and in expressing the expression of Hizizi
Rizfani in the JUI-F data work era. “Maududi and belief in the people belonging to the
Republic of Islam the system will be discriminated.

Results of Elections
Electoral Politics of Jamat-e-Islami (1987-2009) Election Result of National and
Provincial Assemblies of JI 1988

Punjab NWFP Sindh Baluchistan Total

Seats Contester 14 20 4 14 8 9 0 1 26 44
Seats Won 5 5 2 6 0 0 0 0 7 11
Special Women 1 1 0 1 0 0 0 0 1 2
Seats
Total Seats 6 4 2 7 0 0 0 0 8 13
Source:17

JI has won eight seats of the national assembly out of twenty six and thirteen
seats of provincial Assembly out of forty five, which were given by JI. The JI had won
26.9 and 25 percent seats of the national and provincial seats it contested respectively.
It received 810.312 and 459.165 votes for National and Provincial Assembly
respectively. MQM won all seats from Karachi, which seriously damage the JI strong
base.

17
Nasr 1994
 24

JI Election Result 1990

Punjab NWFP Sindh Baluchistan Total

NA Seats Contested 7 4 6 1 18
NA Seats Won 7 1 0 0 8
PA Seats Contested 14 12 11 0 37
PA Seats Won 12 8 0 0 20
Source:18

The JI had won eight seats of the National Assembly, out of eighteen and twenty
seats of Provincial Assembly out of thirty seven, which were given by IJI. The JI had
received 03 percent and the election to the national and 2.6 in the election to Provincial
Assembly respectively.

Soon after the election JI did not join the government, because Nawaz Sharif
increasingly relied upon other parties such as MQM in Sindh and National Awami party
in NWFP. The party was disturbed by close election of IJI with MQM which were
gradually influenced in Karachi. 19

Pakistan General Elections 2002

Party Voters (million) Share of total votes% Number of Seats won

PPP 7.39 25.01 62
PML-Q 7.33 24.81 77
PML-N 3.32 11.23 14
MMA 3.19 11.10 53
Source:20

In the province of NWFP, MMA available victory. It received 66 out of total 124 seats and
formed the government. In Baluchistan Assembly MMA secured 18 seats become the

18
Ibid
19
Ibid 1990
20
Khan J. 2014 p 302
 25

second largest party of the Province. It became the coalition parties of the government
in Baluchistan. Pakistan Muslim Q emerged as the leading party in National Assembly
secured 118 seats. The second biggest party was PPP with 80 seats thirty leading party
was MMA with 59 seats including reserved seats in the National Assembly. 21

Jamaat-e-Islami Pakistan – JI 2008 General Election Results

Jamaat-e-Islami Pakistan boycotted and did not participate in the 2008 General
Elections and hence does not had any seat in the assemblies.

Jamat-e-Islami Pakistan – JI 2013 General Election Result

Jamat-e-Islami Pakistan participated in the 2013 General election of Pakistan JI

won 4 National assembly seats, including 1 women reserved and 0 minorities reserved
seats

National Assembly 2013 Pakistan

2013 General Seats National assembly 3
2013 Women reserved seats 1
2013 Minority reserved seats 0
Total seats in house 4

Punjab NWFP Sindh Baluchistan

General Seats 1 6 0 0
Provincial Assembly 1 6 0 0
Women reserved seats 0 1 0 0

Minority reserved seats 0 0 0 0

Total seats in house 1 7 0 0

21
From Global Social Silences Review (GSSR) ISSN 2520-0348, vol.I No I (Spring 2016) pages 58-76).
 26

Impact of Jamaat-e-Islami in Pakistani Politics

The main ideologies, including the direction of parties and the local and
international strategy, are on the Islamic political scene. The MMA did not see its
success in 2002 as the recovery of the Islamic movement after the intervention of the
United States in Afghanistan, in addition to this, performing atmospheric gatherings in
this ceremony, they bound together What However, as its special separation is
recommended, the coalition has gradually unanimously informed about internal goals. In
such a case, in any case, allies of Islamic collective circles have to be remarkable, the
fact is that they will need to include both JUI-F and JI. Jamaat-e-Islami of Pakistan rules
the leadership of Sayyed Abul Ala Mududi ;[1903-1979] took an active part in the politics
of Pakistan.22

In December 20120, the JI has encourage and appreciate its decision to leave
PPP drove alliance as a step towards making their alliance. In March 2011, JUI head
Molana Fazal Ur Rehman visited Mansora, along with other collective people, to
enhance the possibilities of any other association before the general elections of the
2013. But an attempt to restore such an organization has spread yet. On the other side
senior JI members condemn the any coalition with JUI-F as they see the JI as
prominent position in the politics against American stance and they did not support any
idea of coalition.

Jamat-e-Islami senior leader professor Ibrahim argued that the alliance against
their additionally contrast their internal structure and political reputation in the country.
Jamiat e Islami is a well-organized and systemic group, with clear lines of power and an
across the nation system of privately composed branches. It likewise hosts a
predictable get-together stage, in view of the thoughts of its originator.

The Jamat e Islami is an efficient ideological group, with clear lines of power and
an across the nation system of privately composed branches. Syed Abdul Ala Maududi,
writer of more than 120 books and articles. It likewise hosts a predictable get-together
stage. In view of the thoughts of its originator, Syed Abdul Ala Maududui, the writer of in
excess of 120 books and articles tending to a scope of points including Islamist
22
Abdul Rashid Moten , the Muslim world, 93(3/4), 391,2003
 27

legislative issue, Pakistani patriotism and social and financial issue. The fact is,
Maudadi writings have pointed out to each parameters across the country and political
and religious debate, along with this, the credit is also beneficial for any significant
interest in the Islamic ideology. Are there in the initial years after the period, JI’s main
goal was to make Pakistan’s law and constitution according to Islam: the nation was a
model for the contemporary Islamic state, as well as a small framework of unusual
educated figures which was running Islamic trouble in South Asia. The Islamic parties in
Pakistan are formidable force to be reckoned with and are regarded as one of the elite
groups that impact political decisions and processes in Pakistan.23

Jamat-e-Islami advanced towards little, superior progressive development

hooked on composed ideological group, it in any case keeps up its elitist character. The
statement of gathering under sources individual change through acquiescence toward
Allah and breathing as a “genuine Muslaman”, Instead of unmistakable financial
objectives. Trust building between a political and an individual is more important. It’s
structure expresses: Jamat e Islami’s central goal, also goal of every one of it’s
endeavors then battle will down to earth relations will be the foundation of Islam.
Madodi’s principle thoughts were Sheriat and Islamic system and looks forward toward
a strong religious system and taking oath for Islamic roles. In 1980s during Zia’s era
Jamat e Islami was in strong support of Military and they even know the internal issues
of government. The Islamic groups and religious gathering became united with ISI to
fight in Afghanistan with Collaboration of Hizb e Islami of Gulbadin. A division occurred
between Mujahidin of Pakistan and Pakistan armed forces at Afghan mujahidin issue. In
1989 the soviet decided to withdraw from Afghanistan and JI which was helpful during
war to the armed forces decided to fight in Kashmir with the help of Hazb-e-Mujahidin
and Al Badar. It is also said the Jamat-e-Islami earned too much with their partners with
shred relationships of advantages and now they are fighting in Kashmir with the same
amount and many other resources.

On November 26 NATO attacked in Mohmand Agency and they martyred 24

Pakistani officers the Jamat e Islamic changed the name of Jamat-Ud-Dawa to Lasher-
23
Syed Muhammad Usman Ghani , Tameem Ushma, Al-Itqan:Journal of Islamic sciences and comparative studies. 6
(2), 20-40,2022
 28

e-Tayaba in road challenges and encourages. As indicated by a JI part, sacred issues in

the nation are currently as a second thought”. Other JI individuals can’t help
contradicting this order. They also played very important role in Raymond Davis issue.

Jamat-e-Islami has had a significant impact on Pakistan politics, particularly in terms

of its role in shaping the country’s political landscape. Founded in 1941, Jamiat e Islami
is an Islamic political and social organization that has been actively involved in political
activities, Here are some key points regarding its impart:

Islamic Ideology: Jamat-e-Islami has played a crucial role in promoting Islamic

ideology in Pakistan. It has advocated for implementation of Islamic Principles in that
political, social and economic spheres of the country.

Electoral Participation: The party has participated in various elections in

Pakistan both at the National and Provincial levels. Which it has not achieved wide
spread electoral success, it has been able to secure seats in the legislative
assemblies.

Social and Welfare Activities: Jamat-e-Islami has been involved in and

welfare activities running schools, hospitals and charitable organizations. This has
contributed to its influences at the grass roots level.

Coalition Politics: At times, Jamat-e-Islam had formed alliance with other political
parties, joining border coalition. This strategic positioning has allowed it to exert
influence on policy matters.

Islamic Laws and Policies: The party has advocated for the implementation of
Islamic Laws and policies in Pakistan. This has sometimes led to debates and
discussions on the role of religion in governance.

Controversies: Jamat-e-Islami has been involved in controversies, particularly

regarding its stance on issues such as blasphemy laws and minority rights. These
controversies have shaped public perception of the party.
 29

Influence on Educational Institution: The party has also had an impart on

educational institutions promoting its. Isamic ideology through its presence in
universities and colleges.

Role in Movement and Protests: Jamat-e-Islami has actively participated in

various political movements and protests in Pakistan. It has used street-level
activism to raise awareness about its ideological positions and mobilize support for
its causes. Its essential to recognize that the impart of Jamat e Islami on Pakistani
politics is multifaceted and complex and perceptions of the party way among
different segments of the population.

Conclusion

In 1990 and up coming years the religious political parties become more powerful
and they were arranging big public gatherings. Same ideological groups developed
increasingly persuasive, the reason of their power was that had broken the Soviet in
Afghanistan and their efforts were appreciated in many areas. Later on and after this
achievement, foundation utilize conservative parties gatherings especially JI at number
3 the most powerful in the public. Because there was an effort of Jamat e Islami in
framing IJI. It has been seen that Islami Jamhori Ithad had a partnership to stand
against the Benazir Bhutto (Late). Likewise afterward military rule Musharaf’s routine
bolstered the JI’s alliance administration of Muhtehda Majlis e Amal in Khyber
Pakhtunkhwa. Accordingly Jamat e Islami completely support in a roundabout way
Musharaf routing in government, in spite of the fact that the gathering was situated on
resistance seats.

We breakdown that when Jamat e Islami became some portion of unions or got
correspondence from foundation, the whole alliance was full of feeling and their impact
was great was good so far, however at the time where alliance pulled back and when
withdraw from the policy making of foundation their stance became useless. Essentially
on the off chance that we break down the blacklist of race 2008, it likewise
 30

straightforwardly hurts the political methodology of JI. The hole of JI in race 2008,
supplanted by a few other recently rising ideological groups. So in the time of 1990’s
and forward governmental issues JI stay fruitful by one way or another as far as union’s
legislative issue. In any case, the choice of blacklist the cause and become of free battle
in role 2013, the political job of JI gone down.

At the embryonic stage of the constitutional development in Pakistan, JI

remained active through public gatherings, speeches essays and public discussions.
During the entire process it has tried to influence the process in order to make Pakistan
an Islamic model state in the modern world. It contributed of the Islamization of the
constitution making process in the shape of objective resolution, the Islamization of the
constitution of 1956, 1962 and 1973 constitution, and is still struggling to preserve the
Islamic identity of Pakistan. It has opposed each drive to give Pakistan a secular status.

It follows a four-point strategy in the society of Pakistan. In this strategy the first
part is the purification of thoughts and building it. For the purpose, JI is working in
intellectual and speculative fields of Pakistan. It has its educational institutions for
religious and moral development of the people of Pakistan. It has produced a
voluminous literature in Urdu language. It has also its institute to translate its literature
into English language to spread its massage to all the inhabitants of Pakistani society.
For the communication purpose study, centers have been established to make the
functioning of the organization active and effective. In the field of research, it tries to
prepare people for research and got it published through the institute like the Institute of
Policy Studies. There is an organized female wing which has its own literature and
organizational structure where it utilizes the section of the society for the Islamization of
Pakistani state and society.

For the purpose of expansion and internal reformation, the second part of the
strategy is, the search, organization and training of pious people. JI has never given
importance to quantity rather it concentrates on the condition of its member to assess
the extent they are following and practicing Islam it its daily life. JI prefers handful
members with character, discipline and order. As it is an ideological organization, it
 31

needs people who vigorously believe in the ideology which has been set forth to be
followed.

The third part of its strategy is the reformation and training of people of the
society of Pakistan. The organization has continued this program throughout its life. It
has expanded its reformation and training circles with the increase of power and
resources. JI is marching towards an all-encompassing program for the people of
Pakistan. Under

This part of policy, JI members are trying to approach each and every individual
of the society and persuade them to avoid un-Islamic practices and become a practicing
Muslim and support the cause of Islam its culture and integrity.

The third and final part of JI strategy is about the reformation of the governmental
system of the country. Therefore, it needs a whole contained reformation of the society
to make it Islamic in each respect. If there is a corrupt and un-Islamic governmental
system, it will be impossible to Islamize the society. Therefore, JI wants to approach the
governmental power structure through peaceful, political and constitutional manner to
realize the goal of full-scale Islamization of the Pakistani society.
 32

Bibliography

Ashraf, Abdul Raheem, kea Jamaat-e-Islami Haq per hai? Rawalpindi: F-I Printers,
1998.

Afzal, M. Rafique “Constitutional Development in Pakistan 1958-1969” Journal of

Research society of Pakistan, vol XXI, 1982, 61-80

Ahmed Israr Islam ka Menashrti was samaji Nizam, Lahore: Shirkat printing press, 2003

Abdul Rashid Moten ‘’The Muslim world 93[3/4], 391, 2003.

Bahadur, Kalim, The Jamaat-e-Islami of Pakistan: Political through and political action,
Lahore; Progressive Books, 1978

Charles H. Kennedy “Islamization and legal reform in Pakistan, 1979-1989 (np:1990)

Ch.Abdur Rahman, Mufakkar-e-Islam Sayyed Abual Ala Mududi [Lahore; Islamic

Publications ltd , 1998 p.p 168- 169.

Farhat Haq “Islamization of Pakistan 1979-2009” (Washington: 2009)

Fakhar-Ul-Islam “Islamizing the constitution of Pakistan; the Role of Maulana Maududi”

Peshawar: 2013)

Freeland Abbott “the Jamat-e-Islami of Pakistan (Washington: 1957)

Global social silences review [GSSR] ISSN 2520- 0348, vol.1 no 1[spring 2016] pages
58-76]

G.W.Choudhury, Constitutional development in Pakistan (London: Longmen, 1969) p-3

Ibid [1990-1991]

Ibid [1990]

Khan J. 2014 P 302

M Rafique Afzal, Political parties in Pakistan 1947-1958 vol.1 (Islamabad: National

Institute of historical and cultural Research, university, 2011), P-59
 33

Muhammad Iqbal Chawla, Qutab Ul Haq Najib-Ur-Rahman and Ahmad Riaz-Ul-Haq

“Islamization in Pakistan, An overview” (Lahore: 2015)

Muqarrab “Pakistan an Islamic state or a state for Muslims? A critical appraisal of Islam
Role in Pakistan” (Multan: 2015)

Manifesto ‘Jamaat-e-Islami Pakistan’ Lahore 2013 p.10

Manifesto ‘Jamaat-e-Islami Pakistan’ Lahore,2013 p.8

Maududi , Islamic law and constitution p.248.

Muzaffar Hassan, ‘’The Islamic studies of Abul Ala Maududi ‘’VFAST transactions on
Islamic Research, vol.3, no 1 [January-February 2014], p.p.13-21

R.M.Maciver and H.Chaeles, society; An Introdcution Analysis [ London ; Macmilan ,

1999]p.

Raja Muhammad Jamrez , Lubna Kanwal . ‘’A critical study of electioneering strategies
of Jamaat-e-Islami Pakistan and its impacts ; 1970-2008. Jefss 1 [2], 49-68, 2022

Saeed ud Din Ahmad Dar, Ideology of Pakistan (Islamabad: National Institute of

historical research, 2000), pp.124-125

Safdar Mahmood “Pakistan political roots and development 1947-1999 (Karachi: Oxford
University perss, 2000)

Sho’ba Tanzeem Jamaat-e-Islami Pakistan , Dastoor Jamaat-e-Islami [Lahore.Islamic

publication ltd., [2013] p.73

Sayyed Abul Ala Maududi , Islamic law and constitution trans. Khursheed Ahmad
[Lahore; Islamic Publication ltd , 1975 ] ,p.p137-138.

Sohail Mahmood, the concept of An Islamic state [L ahore; Progressive ,publisher,

1989],p.29.

Source [ Nasr 1994 ]

 34

Sayyed Mahammad Usman Ghani , Thameem Ushama ‘’Al- Itqan ; Journal of Islamic
Sciences and comparative studies 6[2] 20- 40, 2022

Tufail Mahammad , Jamaat-e-Islami ki Dastori Jahdojehed , p. 249.