Download (1 MB) - Islam and Christian-Muslim Relations: Articles ...

252 NOTES TO CHAPTER 6tacitly agreed to let the Hindus claim the site of the contested Baburi Masjid forthemselves: cf. Nadwi, Karwan, 5: 153f., for a refutation of this charge.116. On Hindu nationalism, see Daniel Gold, “Organized Hinduisms: FromVedic Truth to Hindu Nation,” in Fundamentalisms Observed, ed. Martin E.Marty and R. Scott Appleby (Chicago: University of Chicago Press, 1991), 531–93; Peter van der Veer, Religious Nationalism: Hindus and Muslims in India(Berkeley: University of California Press, 1994); Thomas Blom Hansen, The SaffronWave: Democracy and Hindu Nationalism in Modern India (Princeton:Princeton University Press, 1999).117. Cf. Hasan, Legacy of a Divided Nation, 323: “The Indian state . . . hasbolstered the religio-political leadership. To swing the ‘Muslim vote,’ ruling andopposition parties pander to their sentiments and readily accommodate them inpolitical structures through nomination, election and appointment. Thus RajivGandhi’s government ignored liberal Muslim opinion over the Shah Bano case tonegotiate with Muslim priests. On the Masjid-Mandir impasse too, men of religionwere propped up as the community’s sole spokesmen on the assumption thatthe ‘unenlightened hordes’ were receptive to their fatawa and decrees”; emphasisadded.118. Cf. Euben, Enemy in the Mirror, 85ff. and passim.119. Ibid., 85ff. and passim; the quotation is from p. 85.120. Ibid., 123–67.121. Ibid., 86.122. Taqi ‘Uthmani, “Bunyad-parasti aikgali ban chuki hai.” Also cf. Nadwi,Karwan, 5: 162ff.123. Fandy, Saudi Arabia, 93.124. Zeghal, Gardiens, 340; translation mine.125. Thomas M. McKenna, Muslim Rulers and Rebels: Everyday Politics andArmed Separatism in the Southern Philippines (Berkeley: University of CaliforniaPress, 1998), 213ff.; quotation is from p. 213.126. Ibid., 232; emphasis added. Martial law was imposed in 1972 by FerdinandMarcos, the president of the Philippines. The Muslim rebellion in the southwas precipitated by this measure. Ibid., 3.127. My discussion of Islam and the ‘ulama in the southern Philippines islargely indebted to McKenna, Muslim Rulers and Rebels. For other studies, seeidem, “Appreciating Islam in the Muslim Philippines: Authority, Experience, andIdentity in Cotabato,” in Islam in an Era of Nation-States, ed. Hefner and Horvatich,43–73; Michael O. Mastura, “Assessing the Madrasah as an EducationalInstitution: Implications for the Ummah,” in Muslim Filipino Experience (Manila:Ministry of Muslim Affairs, 1984), 93–107; Nagasura Madale, “The Resurgenceof Islam and Nationalism in the Philippines,” in Islam and Society in SoutheastAsia, ed. TaufikAbdullah and Sharon Siddique (Singapore: Institute of SoutheastAsian Studies, 1986), 282–314.128. This was part of Nasser’s competition with Saudi Arabia for influence inthe Islamic world. Cf. Moustafa, “Conflict and Cooperation,” 7.129. McKenna, Muslim Rulers, 197–233. One of the resolutions passed at theFirst Congress on Muslim Education at Mindanao State University in MarawiCity in October 1980 was that “the existing Madaris [singular: madrasa] and