i

Introduction

Islamic political thought has been the grey area throughout the history in general and
from last two centuries in particular both in east and the West. The developments in
the West viz a viz the downfall in the east marked the significant impact in the history
of human civilization. The western developments cast their shadows into the Muslim
lands by means of colonization. The Ottoman Empire, which was considered as the
last hope of the Muslim Ummah, disintegrated with the colonial impact both in theory
and practice. Ultimately, in 1924 Ottoman Empire collapsed, and consequently the
western educated and west-oriented ideologues, came forefront in the Muslim lands,
who left no stone unturned with regard to the elimination of the Muslim solidarity and
the adoption of the western ideologies. This caused the great set back to the Muslim
political thought in the modern world, and Indian subcontinent (which today
constitutes India, Pakistan, and Bangladesh) was no exception. The fact is that several
efforts were undertaken by the Muslim thinkers and reformative movements of the
Indian subcontinent in order to rejuvenate and reorient the Muslim political thought.
The noteworthy among them are: Shah Wali Allah (1703-1762), Shah Abdul Aziz
(1746-1824), Sayyid Ahmad Sahahid (1786-1831) and Shah Ismail Shahid (1779-
1831), Haji Shariatullah (1781-1841), Deoband Movement (1867) and Sir Syed
Ahmad Khan (1817-1898), Maulana Muhammad Ali Jauhar (1878-1931), Dr. Sir
Muhammad Iqbal (1877-1938), Maulana Ubaidullah Sindhi (1872-1944), and
Maulana Abul Kalam Azad (1888-1958). Finally, the trend was followed by Maulana
Sayyid Abul Ala Maududi (1903-1979), who had presented his thought at a time
when the Muslims of India were facing the deteriorated conditions with regard to their
social, economic, religious, and political aspects of life.

Review of Literature

The book entitled “Sayyid Abul A‘ala Maududi and his Thought” was written by
Prof. Masud al Hasan (Lahore: Islamic Publications, 1982). In this work, Prof. Masud
al Hassan has rendered a valuable service by writing this comprehensive compendium
on the life and thought of Maulana Maududi. While an effort like this involves some
degree of interpretation. His style is simple and straightforward. He has not entered
into an analysis and evaluation with regard to the criticism of his thought. Yet he has
tried to introduce life and thought of Maulana Maududi in its historical perspective
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and in chronological order. This work contains two volumes; the first volume covers
1903 to 1956. The second volume covers last twenty three years up to 1979 of the life
of Maulana Maududi.

The article entitled “Maududi and the Islamic State” written by Charles J. Adams in
the edited book ‘Voices of Resurgent Islam’ by J. L Esposito (Oxford University
Press, 1983). In it the author highlights the efforts undertaken by Maulana Maududi
for the establishment of an Islamic state. The author also mentions the institutions
which are necessary for the functioning of an Islamic state.

The book “The Vanguard of Islamic Revolution: The Jamā‘at-i-Islami of Pakistan”

written by Syed Wali Reza Nasr (University of California, 1994), probes how
Maulana Maududi’s vision was articulated and how it shaped political agenda of
Jamā‘at-i-Islami and plan of action, influenced the development of Pakistan state, and
in the face of political imperatives.

“Political Islam in the Indian Subcontinent the Jamā‘at-i-Islami” was written by

Frederic Grare (Manohar Publishers, 2001). In this book the author highlights the
efforts undertaken by Jamāʻat-i-Islami for the Islamization of Pakistan. Moreover, the
author mentions the reasons for the failure of Jamā‘at-i-Islami by analyzing both the
plans of Jamā‘at and the social, political, and strategic conditions of their
implementation. In chapter 7, the author mentions that the main cause of failure of
Jamā‘at-i-Islami in Pakistan is its ambiguous relationship with democracy and its
temptation to take recourse of violence.

The book “Maulana Maududi and Political Islam Authority and the Islamic State”
written by Roy Jackson (Rutledge, 2011). The author divided the book into two parts.
The 1st part of the book discusses the life time and carrier of Maulana Maududi from
birth up to his death, while as the 2nd part of the book discusses Maulana Maududī’s
political thought in which author mentions the religious movements and figures that
have had a profound effect on Maulana Maududi like Ibn al Taymiyyah, Jamal al din
Afghani, Mohammad Abduhū, Rashid Ridā and Maulana Maududī’s influence on
certain revivalists of Islam like Hasan al Bana and Sayyid Qutb. Moreover the author
discusses Maulana Maududi’s four sources of Islamic Constitution i.e. the Qurān,
Sunnah of the Prophet, the conventions of the Rashidūn and the rulings of the great
jurists.
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Objectives of the Study

Political thought of Islam has remained a gray issue throughout history within and
outside Muslim world. Various works have been written on the political thought of
Islam which gives rise to different opinions among the Muslim scholars, some in
favor and others opposing it. In the same manner when Indian subcontinent faced a
severe challenge after the collapse of the Muslim rule in 1857, the Muslim political
thinkers throughout Indian subcontinent utilized their each and every effort for the
restoration of Islamic order which resulted the diversity of Muslim political discourse
in the Indian subcontinent. Some intellectuals argued that Islam was not inimical to
the adoption of Western political ideologies, while others constructed Islam itself into
an ideology. The political thinker like Maulana Maududi thoroughly wrote on the
Islamic political thought which started a new political discourse in the subcontinent.
Several works have been written on the political thought of Islam in general and
political thought of Maulana Maududi as well. However, Islamic political thought in
view of the 20th century Indian subcontinent which witnessed the diversity of Muslim
political discourse, have not received due attention so far. Therefore, the present study
is under taken to highlight different trends of Islamic political thought in the 20th
century Indian subcontinent specially Maulana Maududi’s approach to the
contemporary situations. Moreover, the criticisms which Maulana Maududi faced
regarding his political thought of Islam from his contemporaries are also discussed.

1. To describe in detail the political condition of the Indian subcontinent after the
downfall of the Muslim rule.

2. To comprehend different trends of political thought of Islam in the 20th century

Indian subcontinent.

3. To analyze critically Maulana Maududi’s political thought as depicted in his

writings.

Methodology

As the work is theoretical in nature, the methodology adopted to comprehend the

objectives is historical, conceptual, analytical, and critical in nature.
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Summary of the Chapters

The dissertation is divided into four chapters. The first chapter, “Islamic Political
thought: An Overview” throws light on the general overview of Islamic political
thought, from the Prophet (S.A.W) to the present. The chapter is further subdivided
into three sub-chapters. The first one is ‘The Early Period’, in which the several
verses of the Quran related to the political aspect of Islam are discussed in detail. The
period of pious caliphate, their role, modes of selection, the use of the term Khalīfah
for the head of the state (which determines the delegated powers of the caliph), are
discussed. It also throws light on several kinds of sects with regard to the religio-
political thought of the Muslims. The pious caliphate period came to an end in 661
C.E, which is considered the most crucial period in the history of Islamic political
thought because this period witnessed several kinds of sects with regard to the religio-
political thought of the Muslims. The Shias who were the supporters of Hadrat Ali
(r.a) declared that the office of Khilāfah was exclusively for Hadrat Ali (r.a) after the
demise of Prophet (S.A.W). The Khawarij are of the opinion that that Khalīfah is
allowed to function till he observes the right path and practice justice and is to be
deposed or assassinated when he acts contrary to it. Murijiah, who opposed the
Khawarijite view and said that to speak loud against the tyranny of government, was
not allowed. Another sect named Zaidiyah; who was the branch of the Shiite sect
proclaimed that there may be more than one Imam at a time. Muatazila another
religio-political sect emerged under the leadership of Wasil bin Ata and Amr bin
Ubaid in the 8th century. They said that no Imam was needed if the community
followed the right path.

After pious caliphate period, Ummayads succeeded on the throne of Khilāfah. They
generally followed the theory of nomination for the appointment of caliph. The
Shariah was strictly followed. The transformation of Khilāfah into Mulukiyah took
place when Muawiyah is said to have nominated his son Yazid as his successor. The
period witnessed the great tragedy of Karbala in which Hadrat Imam Hussain (r,a),
the son of Hadrat Ali (r.a) was martyred. This marked the great impact regarding the
future developments in the political thought of Islam.

The second sub-chapter is ‘The Medieval Period’. Ummayads were succeeded by

Abbasids in 754 C.E. the Abbasid rule lasts for 504 years until the sack of Baghdad
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took place in 1258 C.E. they too adopted the policy of nomination in the choosing of
Khalīfah, but they were strictly adhered to the Sharīah. During this period several
political thinkers of Islam presented the political thought of Islam in accordance with
the need of the time. The prolific among them is Abu Nasr al Farabi, who was the
proponent of an ideal state in which the end of the people is Saʿādah (happiness) of
this life and hereafter. He differentiated between ideal and ignorant city and laid out
twelve natural qualities which are necessary for being the ruler of an ideal city (al
Madinat al Fādila). Another well-known political thinker of the medieval period Abul
Hasan al Mawardi, who was the chief exponent of the theory of Khilāfah. He said that
the establishment of the Khilafah is mandatory in all ages. He also laid down the basic
qualifications necessary for Khilāfah and the duties which Imam/Khalīfah is required
to perform. The other political thinker Abu Ali Hasan entitled Nizam al Mulk Tusi,
who devised the theory of Kingship, in which he said that king is the embodiment of
all powers and he is not accountable before the people, but before Allah. His theory of
kingship comes much nearer to the Persian idea of Kingship and to the Shiite doctrine
of Imāmah. Abu Hamid Muhammad bi Muhammad popularly known as Imam
Ghazali, supported the theory of caliphate. He was of the opinion that without caliph
no judgment of a Qādi, no contract, no testament would be valid. Ibn Taymiyyah and
Mir Sayyid Ali Hamadani are also discussed.

After the sack of Baghdad in 1258 C.E, three mighty empires came into being: the
Ottomans in Turky the Safavids in Persia and the Mughals in India. Each of them
offered the different style in administering the state affairs of their respective empires.
In the Ottoman Empire the Ulamas and the rulers jointly maintain the state affairs.
Ulamas played a crucial role in the formulation of laws in accordance with the
Sharīah. The Safavids who were adhered to the Shia school of thought named Ithnā
Asharīa, based it as their state apparatus. The power belonged to the Shah and
religious affairs were administered by the Islamic Jurisprudents.

The third sub-chapter is the ‘The Modern Period’. It was swayed by the colonial
powers, who had influenced the each and every aspect of the Muslim life. The
political solidarity of the Muslims affected severely. In response to this situation
several leading Muslim intellectuals, reformers and thinkers came in front in order to
reinvigorate the Islamic order. Jamaludin Afghani, the most influential and dynamic
thinker of 19th century presented Pan-Islamist thought in order to maintain the
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solidarity among the Muslim countries. He challenged the western imperialism and
wanted to set free the Muslim countries from the yoke of foreigners. He stressed for
the support of Ottoman Khilāfah and used al ‘Urwa al Wuthqā (The firmest grip) for
its revivification. Hasan al Bana, the great Islamic thinker and the founder of Ikhwan
al Muslimūn movement in Egypt. He and his followers embraced the holistic vision of
Islam, in which he admitted that the social, economic, cultural and political aspects of
life should be in accordance with the Sharīah guidelines. His main aim was to keep
the spirit of Islam alive, to revitalize the Muslim faith, to end the colonial rule and to
establish the Islamic order. Sayyid Qutb, another ideologue of Ikhwan al Muslimūn
showed the antagonistic approach towards the western ideologies. He resembled the
obedience of modern secular governments with the ignorance (Jahīliyah). Imam
Khumeini, the spirituo-political leader of the Islamic Revolution of Iran inspired
millions of Iranians to rise up against the despotic rule the Shah’s of Iran. He favored
Islamic universalism instead of Iranian nationalism. He also agreed that the
establishment of the Islamic government is mandatory in the modern day Muslim
world.

The second chapter entitled “Development of Muslim Political thought in the Indian
Subcontinent” discusses the development of Muslim political thought in the Indian
subcontinent from the Advent of Islam up to the modern period. The chapter is further
subdivided into three sub-chapters. The first one is ‘Muslim political thought up to
1857’. In this chapter, the following historical developments are discussed. The
advent of Islam in the subcontinent formally took place during the Ummayad period
when Muhammad bin Qasim conquered Sindh in early 8th century. He reigned for a
short span of time but strictly followed the Sharī‘ah and was tolerant towards natives.
After that Ghaznavids and Ghorids took several raids and established their kingdoms
in India. Their conduct of state affairs became the model for the future Muslim rulers
of India. Delhi Sultanate which consisted of five dynasties namely; Mumluks ‘Slave
Dynasty’ (1206-1290), Khaljis (1290-1320), Tughluqs (1320-1414), Sayyids (1414-
1451) and Lodhis (1451-1526) ruled in India. They devised the Sultanate system as
their own form of government, but they maintained the cordial relationships with the
Abbasid caliphs and read the name of Abbasid caliph in their Khutbas. Moreover,
they minted coins on the names of Abbasid caliphs. Some describing themselves with
the title Yamin al Khilafat Nasir Amir al Muminin (right hand of the caliphate, the
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helper of the commander of the faithful). The Delhi Sultanate came to an end in 1526,
which was followed by the Mughal Empire. They were more liberal in conduct of the
state affairs and in their policies. The Ulamas at that time played an important role in
the formation of Sharī‘ah related laws. The collapse of the Mughal Empire started
from the rule of Aurangzeb, who was succeeded by the weak successors. The Muslim
identity in the Indian subcontinent was weakening due to the lack of proper leadership
and the uprising of internal as well as external feuds. Shah Wali Allah, the great and
versatile scholar of Islam witnessed the same period and started his endeavor for the
revival in the Indian subcontinent. He reinterpreted the socio-economic and religio-
political foundations of Islam and presented them in accordance with the need of the
time. His son Shah Abdul Aziz declared British India as Dār al Harb instead of Dar
al Islam. The disciples of Shah Abdul Aziz- Sayyid Ahmad Shahid and Shah Ismail
Shahid tried to rejuvenate the Islamic heritage by following the way of Jihad against
the Sikhs and British imperialism. They are of the opinion that the politics of Kings
and politics of Islam are two opposite poles, which could not go hand in hand. Haji
Sharitullah, the famous reformer laid the foundation of the Faradi Movement,
through which he concentrated more on Faraid (obligations) and discard undesirable
practices or Bid‘ah. He denounced the number of taxes which the Muslims were
forced to pay. His movement was later led forward by his son named Muhsin ud Din
Ahmad. He organized the Muslim community in Bengal in order to discharge some
necessary functions of Islam oriented life in absence of proper government of
Muslims.

The second sub-chapter is ‘India after 1857’; the condition of the Muslims in the
Indian subcontinent became bad to worse. The rulers of yesterday became the subjects
of today. In order to uplift the condition of the Muslims the socio-religious and
educational movements named Aligarh Movement by Sir Syed Ahmad Khan and
Deoband Movement by Maulana Muhammad Qasim Nanotavi and Nadwat al
‘Ulamāʾ played an important role.

The third sub-chapter is ‘20th Century Muslim Political Thought of Indian

Subcontinent’. The colonization of the British in India had left the disastrous effects
in each and every aspect of the life of Indians. In the 20th century Indian subcontinent
several Muslim political thinkers, intellectuals and reformers have witnessed the
deteriorated situation and wanted to revitalize the Muslim identity. In order to combat
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the growing encroachments of imperialism, Maulana Muhammad Ali Jauhar, who

wanted to revive the institution of Khilāfah and to blow the colonial rule for which he
launched the Khilāfah Movement in India in 1919. Allama Iqbal another thinker, poet
and philosopher was profoundly influenced by Afghani’s vision of Islamic solidarity.
He wanted that Indian Muslims should form a separate state which could pave the
way for the solidarity of the entire Muslim world. He was the chief exponent of the
ideology of two nation theory. Maulana Ubaidullah Sindhi, the revolutionary scholar
of Indian subcontinent, was the proponent of the complete freedom from the colonial
rule and the establishment of a federal system of government in India, in which every
community would be free to adopt their own faith and state affairs. Maulana Abul
Kalam Azad, the Urdu journalist, Islamic thinker and political activist expressed his
views that composite nationalism in the adverse situation of India would be the only
panacea for all the miseries. He further asserted that the policies of the Congress are
beneficial for the heterogeneous society of India. He was the staunch supporter of
Hindu-Muslim unity. He criticized the Two Nation Theory of Muslim League with
tooth and nail, because he said that dividing nations on the basis of religion was very
crucial and would left negative impact rather than positive one.

In this adverse situation and the diversity of thoughts with regard to the freedom of
India, partition of India, composite nationalism and Muslim nationalism, Maulana
Maududi presented his thought keeping in view the contemporary situation of the
world in general and Indian subcontinent in particular. He adopted the holistic
approach of Islam in order to revitalize the Islamic order.

The third chapter is “Life and Works of Maulana Maududi” in which the life and
works of Maulana Maududi are discussed in a comprehensive way, which includes his
birth, early education, self-study, journalistic carrier, and the formative phase of his
life. The writings which Maududi wrote in the pre-partition phase discussed the
theoretical aspects of political thought of Islam, while as the writings written in the
post-partition phase discussed both the theoretical as well as practical aspects and
their implementation.

The fourth chapter “Political Thought of Maulana Maududi”, is the hub and heart of
this work, deals with the political thought of Maulana Maududi, in which the Western
concept of government especially the most accepted form of government i.e.,
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democracy is explained. The system of government in Islam according to Maulana

Maududi is comprehensively discussed. His focus on the theory of Khilāfah, its
historical role, importance, basic principles and scope is thoroughly discussed. The
ideological nature of Khilāfah i.e., it is based on the beliefs and commands prescribed
by Islam. Only those persons are entitled to hold it who is abiding its principles in
letter and spirit. It is universal because Islam is beyond the nationalism. Islam
encourages popular vicegerency in against the popular sovereignty of west. Khalīfah
is the holder of delegated powers, which are bestowed to him by Allah. It is
democratic as the consultation is necessary in deciding matters, not because of people
are sovereign in conducting the affairs of the government.

Maulana Maududi presented Islam as the way of life, in which he discusses that the
role played by politics in the reformation as well as in the total submission of the
ideals of Islam are highly indispensable. The western theory of separation of religion
from politics is logically criticized by him. He presented the blue print of an Islamic
state in an articulate manner, in which his concept of an Islamic state, need and
importance, characteristics and structure is comprehensively discussed. Islam does not
admit of any separation between religion and politics; it wants to conduct politics also
in accordance with the guidance provided by religion and to use the state as the
servant of the God. The structure of an Islamic state is based and connected with
several principles and organs, in which the head of the state is the main and an
important organ of an Islamic state. The citizenship is an Islamic state is also an
important part and it is divided into two kinds; the Muslims and Zimmis because the
ideological aspect of an Islamic state vests in the hands of those who accept its
ideology. The three important organs of an Islamic state: legislature, executive and
judiciary, their role and functions are also discussed in this part of the dissertation. His
views about nationalism, Muslim nationalism, composite nationalism and its
supporters are expressed in detail. Furthermore, the criticism on his thought by his
contemporaries is also discussed. The partition of Indian subcontinent changed his
mode of ideas and wanted to establish an Islamic state in practice for which he passed
certain Resolutions and provide several suggestions to the rulers. Finally, we have
summed up our ideas in conclusion.