Saudi Journal of Humanities and Social Sciences ISSN 2415-6256 (Print)

Scholars Middle East Publishers ISSN 2415-6248 (Online)

Dubai, United Arab Emirates
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Islamic Political Thought: A Study of the Diverse Interpretations of Medieval

Muslim Political Thinkers
Mohd Younus Kumar
Research Scholar, Islamic Studies, Islamic University of Science and Technology, Awantipora, 192122, Jammu and
Kashmir, India

Abstract: Islamic political thought has remained the most contentious subject from
*Corresponding author the 7th century C.E. of Islamic civilisation. The thought witnessed the diverse
Mohd Younus Kumar interpretations throughout the ages. During Medieval Islamic history hereditary
succession, decline in spirituality, and alien influences in socio-political thought
Article History and cultural affairs of Muslims obliged Muslim political thinkers to come forward
Received: 30.10.2017 in order to present an appropriate political thought of Islam in their respective ages,
Accepted: 06.11.2017 so that the legacy of Islam would be maintained. The fact is that they had varied
Published: 30.11.2017 opinions on different aspects of Islamic political thought,
I
DOI: S I I I
10.21276/sjhss.2017.2.11.5 this connection the paper is a humble effort to highlight the thought of medieval
political thinkers of Islam. The work is based on an analytical study.
Keywords: F M T G T H

INTRODUCTION
It is believed that Prophet Muhammad (S.A.W) [1] was bestowed with the
reward that he completes the chain of prophets. He is also believed to be the final
messenger of Islam and the n which was revealed on him is declared to be the
last divine guidance for the humanity. As Masud al Hasan states, the Prophet
(S.A.W) was not merely the religious head; he was the head of the state as well. He
did not merely preach a religion, he showed the people the way to live, and make
best of their lives on earth. The political significance of the doctrine of finality of
the prophet hood of Muhammad (S.A.W) therefore, is that the Prophet was not
merely the political leader and head of the state during his lifetime; he would
continue to be the political leader and head of the state for all times [2].

Muslim political theorists believe that Prophet period witnessed a great challenge for Muslims because
(S.A.W) established a form of political authority that several kinds of sects within Islam emerged regarding
reflected the basic components of a government. The the question of caliphate viz. , ,
state of Madinah included a territory, a community, and , and t z l [6].
a form of authority and sovereignty entrusted with
managing the affairs of that community. The Prophet The ʿA
(S.A.W) maintained dual functions and exercised both called themselves the Shiahs (party/supporters) of Ali.
religious and temporal authority. He performed many of They gave more importance to the institution of
the functions of a government. He acted as a ruler, Imamah. They mainly believe that:
j „Umm l 1 T I ‟ S
(officials) to represent him to the far regions under his not a public office the institution of which may have
control. This model represented a clear intertwining of been left to the choice of the public (Ummah). The
religious and political authorities [3]. After the demise Imam is a pillar of the faith and the foundation stone of
of Prophet (S.A.W) the pious caliphate period began in Islam. Therefore, it is one of the main duties of the
which Abu Bakr systematically started the period of Prophet (S.A.W) to institute somebody as Imam instead
pious caliphate in 632 CE [4]. He preferred the title of leaving the matter to the discretion of the
l l l ll (Caliph of Prophet Muhammad community; 2. The Imam is impeccable, i.e., free from
S.A.W) signifying the person who acts for Muhammad all sins, great or small. He is immune from error.
(S.A.W) in order to fulfil divine verdicts [5]. When the Everything that he says or does is inviolate; 3. The
pious caliphate period came to an end in 661 CE, the Prophet (S.A.W) had conferred the Imamate on Ali and

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nominated him as his successor. Thus Ali was the first A A ʿU 8th century C.E at
Imam by ordinance; 4. All the sects are also Basrah. Their main doctrines regarding political thought
agreed that I ‟ x v of Islam are as:
the descendants of Ali [7]. 1. The appointment of an Imam (or in other words, the
institution of the state) was a religious urgency. Some
The (exchangers) are of the opinion M „ however, opined that the
that l (caliph) is dependent upon the free vote of I ‟ N Imam was
Muslim community and is not restricted within the needed if the community followed the right path; 2. The
Quraysh (Prophetic tribe) or the Arabs. According to choice of the Imam, according to them, rested with the
them, the l is allowed to function till he ‟ v
observes the right path and practice justice and is to be his appointment; 3. The community could choose any
deposed or assassinated when he acts contrary to it [8]. morally qualified and efficient person as Imam. The
condition of being a Quraishite, an Arab, or a non-Arab
The conflicting principles of the Shiahs and the was irrelevant; 4. m l -al-Nahi an al-
were responsible for the birth of another sect, Munkar (enjoining what is right and forbidding what is
called the . Between the and , wrong) was among their fundamental principles. It was
there was a section i.e., (one who postpones), a duty with them to rise in arms against an unjust
which remained neutral either wisely avoiding to government provided they had the power to do so and
indulge in civil war which they deemed a curse or being hoped to raise the successful coup [11].
unable to decide which side fought for the truth. They
were not prepared to blaspheme any of the belligerents, After the collapse of the Ummayad caliphate in
and left it to God to decide the affair between them. 754 CE, Abbasids occupied the seat of caliphate under
Their main doctrine regarding the politics was that if the headship of Abul Abass as Saffah. Later during the
‟ „ ‟ caliphate of Abu Jafar al Mansur, they shifted the office
( m - lm n n l-munkar) required one of caliphate to Baghdad. They claimed that they were
„ ‟ v I q P ‟ H A
right to check others on wrong conduct, but to speak why they were known as the name of Abbasids. The
loud against the tyranny of government was not allowed political system was also in changing state with the
[9]. Muslim dynasties. The latter Abbasids divided into
several principle dynasties, who ruled according to their
According to Zaidiyya (named after Zayd, own regional and sectional customs. This situation was
emerged in the 8th century out of Shias), there may be the great challenge for the Muslim political thinkers of
more than one Imam at the same time, or none of them medieval period, who utilised their each and every
in a given period. According to Shiite sects other than effort for the presentation of an appropriate and
Zaidiyya, Imamate represents an institution that is congruent political thought of Islam in order to lessen
continuation of Prophet (S.A.W) in terms of not only the diverse interpretations and wanted to harmonise the
corporal authority, but also both corporal and spiritual Muslim Ummah (community).
authorities. According to n (twelvers) and
Ismailism „ m m‟
However, they employ it in the form of fake Imam for A N M F 8 -950
first three of n (rightly guided caliphs), and CE) was a great and prolific Islamic political thinker of
Umayyad and Abbasid caliphs. According to them, the his time. He studied fiqh (jurisprudence), music,
duty of true Imam is continuation of guidance and religious sciences, logic and philosophy in Bukhara and
messenger character of prophets; it is a divine mission Baghdad. He was influenced by the philosophical cum
in the form of government and administration of political thoughts of Plato and Aristotle. His main
humanity in the wake of Prophet (S.A.W). Therefore, works on political thought includes l l n t
there can be only one legitimate, true Imam. Such l l (Opinions of the Inhabitants of the Virtuous
person should be a descendent of Ali and Fatimah (son State), Siyasah al Madaniyah (Civil Polity) and l
in law and daughter of Prophet Muhammad l (Attainment of Happiness). He was the
respectively), in other words, a grandchild of proponent of an Ideal State/Virtuous City ( n l
Muhammad (S.A.W). Imam is the rightful caliph of Ali l ), for him an ideal state is one whose citizens
and his successors. Besides, he has the right of worldly help each other to obtain those things by means of
sovereignty over Muslim world, as well as the title of which true happiness ( ) is gained. According to
highest spiritual guidance in Islam [10]. him, this true hap
x
The t zl (seceder) another religio- 1 A
political sect emerged under the leadership of Wasil bin F

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and the human body. The members of the body are his mind firmly upon the thing which, in his view,
designed and arranged in a hierarchy; the highest is the ought to be done, and daringly and bravely carry it out
chief ( ), this is, the heart; the rank of the lower without fear and weak-mindedness [14].
members is determined by the nearness or remoteness
from the heart. Those members nearest to the heart both Al-Farabi recognized that it is difficult to find all
rule and are ruled, those farthest removed from the head these qualities united in one man. He came up with an
only serve, but all are united in serving the purpose of alternative that is if there were two men who share half
the heart. It is the same with the state; when all parts of of each quality, both of them should be considered
the state serve the purpose of the chief or ruler, we have sovereigns of the city. If all qualities are found in
the ideal state ( n l l ). But whereas, the different men, when all of them are in agreement, they
members of the body are naturally disposed to fulfil should altogether share the rule [15]. This was the
their functions, the citizens of the state are guided by reason that Al Farabi was given the title Mualim al
will and choose. According to him, Leadership or rule Thani (second teacher) because Aristotle gad given the
is possible on two conditions only: fitness by natural same idea when he classified the governments. His
disposition, and willpower and habit [13]. whole political theory revolves round the statement that
happiness is subservient to politics (virtuous polity). Al-
He laid out twelve natural qualities for a ruler to F ‟ ze, philosophically, the crisis
finally establish the ideal city. These are as: (1) One of which had enveloped the Caliphate system and
them is that he should have limbs and organs which are impaired the political identity of Muslims, moreover,
free from deficiency and strong, and that they will make al-Farabi could not challenge and criticize the structure
him fit for the actions that depend on them; when he and authoritative logic of political power, instead, he
intends to perform an action with one of them, he kept and relied on the same structure, which was
accomplishes it with ease; (2) he should by nature be founded on monarchy, to develop a philosophical
good at understanding and perceiving everything said to outline of the government of sages. Most researchers,
him, and grasp it in his mind according to what the who have sought contextual reasons for the emergence
speaker intends and what the thing itself demands; (3) of al-F ‟ C
he should be good at retaining what he comes to know of the most important causes for it [16].
and see and hear and apprehend in general, and forget
almost nothing; (4) he should be well provided with
ready intelligence and very bright; when he sees the A H A M M
slightest indication of a thing, he should grasp it in the (974-1058 CE) was born in Basrah, one of the
way indicated; (5) he should have a fine diction, his intellectual centres of the Muslim world. He was
tongue enabling him to explain to perfection all that is appointed as l t (chief justice) of Baghdad
in the recesses of his mind; (6) he should be fond of by Caliph Al Qadir of Abbasid dynasty. He was not
learning and acquiring knowledge, be devoted to it and only a distinguished judge but also the author of t
grasp things easily, without finding the effort painful, l l n t l l nn l z
nor feeling discomfort about the toil which it entails; (7) l n l n and m l lt n A
he should by nature be fond of truth and truthful men, M ‟s main political thought is embodied in his
and hate falsehood and liars; (8) he should by nature not m l lt n (The Laws of Islamic
crave for food and drink and sexual intercourse, and Governance). He was the exponent of the ideal theory
have a natural aversion to gambling and hatred of the of the l (caliphate). He emphasised the
pleasures with these pursuits provided; (9) he should be indivisible, universal and divine character of the
proud of spirit and fond of honour, his soul being by his Ummah (community) through the maintenance of the
nature above everything ugly and base, and rising institution of l (caliphate) which according to
naturally to the most lofty things; (10) Money, dirham him was canonical rather than merely rational necessity
and dinar and the other worldly pursuits should be of and that there could not be more than one l at
little amount in his view; (11) he should by nature be the same time, and also that the establishment of the
fond of justice and of just people, and hate oppression Khil in all ages was mandatory on the basis of the
and injustice and those who practice them, giving m (consensus of opinion) [17].
himself and others their due, and urging people to act
justly and showing pity to those who are oppressed by The main postulates of the political thought of
injustice; he should lend his support to what he Al Mawardi are as follows:
considers to be beautiful and noble and just; he should 1. The institution of the Imamate/ l is a
not be reluctant to give in nor should he be stubborn necessary requirement of the (Islamic law) and
and obstinate if he is asked to do justice; but he should not of the reason. The appointment of Imam by the
be reluctant to give in if he is asked to do injustice and consensus of the Muslim community is obligatory.
evil altogether; and (12) he should be strong in setting

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2. The Imamate is instituted by means of election. The and stipends of those people who worked in the t l-
Electoral College shall consist of persons with special m l (house of treasury). He is required to appoint,
qualifications. Also the candidate for Imamate must honest and sincere men to important offices of the state
fulfil certain conditions. This elective principle of the and the treasury. He must keep himself aware of the
Imamate is obviously opposed to the Shiite claim of affairs of his dominions in order to direct the national
bequeathed or divine nomination. policy and protect the interest of the people. When the
3. The caliph must be from Quraysh (Prophetic tribe). m m (head of the state) has carried out all these duties
4. The Imam was appointed in one of the two ways: (a) efficiently, the people must offer him two things, i.e.,
He may be elected by the Electoral College; (b) he may obedience and help. Al- Mawardi lays main stress on
be nominated by the ruling Imam. The Imam can the administrative responsibilities of the caliph. He was
nominate any suitable person as his successor, provided of the view that the caliphate is not merely a religious
he does not happen to be his father or son. The institution, but it is a great social organisation to help
concurrence of the ahl al-hall w-al- aqd (those who promote the corporate life of men [21].
bind and loose) is not necessary; but if he nominates his
son, the concurrence must be obtained. Also, he can -
nominate any other relation without requiring the A „A -H „A I q -T
concurrence. generally known by his honorific title Niza -M
5. The election of a less qualified person in the presence Tusi (1018-1092 CE), was a scholar, statesman, and
of a more qualified person is perfectly legal, provided celebrated Persian z (Minister) S j q
the former fulfils all the conditions of the Imamate. A A M
6. The existence of two Imams contemporaneously is S T v S j
illegal [18]. regime at the height of its power. He helped to shape
Saljuk policies in every field and was the architect of
Wizarate (ministry) is of two types: ministry of much that was distinctive about the regime. The period
delegation and ministry of execution. The ministry of became known as al-Dawla al-Nizamiyya (the destined
delegation is where the Imam (head of the state) N ‟; ce under the
appoints a minister to whom he delegates authority for Saljuks for two generations after him [23]. He was also
the organisation of affairs in accordance with his the rector of the z m seminary and the author of
judgement such that he effects them properly by his two important political manuals entitled t m
own efforts [19]. As for the Wizarate (ministry) of and t l z , which are the chief sources of
execution, its rule is weaker and its conditions are fewer his political ideas; mainly his theory of kingship.
as its authority is restricted to the judgement and Regarding the appointment of the king, he said in every
direction of the Imam. His authority is restricted to two age God selects one from amongst mankind and adorns
things: the first, to transmit things to the l him with princely skills, and entrusts him with the
(caliph) and the second, to transmit things from the affairs of the world and the comfort of the subjects. The
l to others [20]. essential function which the king has to fulfil in human
society is to bring order out of chaos and to maintain
Imam is required to perform following duties peace and justice [24].
and functions: The foremost duty of the Imam under
is to safeguard and defend the established He believes in the principle of passive and
principles of religion. The Imam is required to dispense unconditional obedience on the part of the people, and
justice and dispose of all litigation in accordance with leaves them without any moral right to resist the royal
the . He must protect the weak against the authority. In spite of representing the king as directly
strong. He is required to maintain the law and order in responsible for the welfare of the whole country, he
the country in order to allow the people to spend a does not regard him as accountable to the people for his
peaceful life. He is required to enforce the criminal O q ‟
code of the n in order that people do not outrage responsibility in the public affairs, he seems to take
the prohibitions of God and the fundamental rights of again the position of a supporter of the divine right of
men are not violated. He is required to defend frontiers kings and holds them responsible not before the people
from the foreign invasion to guarantee the security of but before the God [25].
life and property of both Muslims and non-Muslims
living in the Islamic state. To organise wars against N M
those who opposed Islam or refuse to enter the indeed the concept of an absolute Monarch. At this
protection of the Islamic state. He is supposed to collect point he comes much nearer to the Persian idea of
the taxes like (land tax) and (obligatory kingship and to the Shiite doctrine of m m , both
charity) according to the law of without founded on the divine right of the Head of the State,
resorting to extortion by pressure. To fix the allowance than to the constitutional theory of the Sunni Arab

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jurists, which was based on democratic principles. An G ‟ I v v
absolute monarch claiming direct authorization from round the concept of caliphate. He was a staunch
God to manage the affairs of the society was an idea supporter of the caliphate system. He contends that
quite foreign to Arab thinkers. The l had always without the existence of the caliphate, no judgement of
been regarded by them, at least in theory, as an elected a , no contract, no testament would be valid. In
functionary to whom powers were delegated, not other words the power of Qadis and government
directly from God but by the electors. They therefore officials is derived from the Caliph. In theory, Islamic
held that the l was subject to certain legal government is perfectly centralised. Thus, the absence
restrictions. This democratic idea of Caliphate is in of caliphate would turn every normal human
striking contrast with the Persian notion of absolu relationship into sin, and lead to disorder and strife.
vv N M ‟ R q C A G ‟
It would not be wrong to suppose that this concept of a is same as that of Al Mawardi, but he adds that he must
divinely appointed ruler came to him mainly from the be an Abbasid [29].
political system of ancient Persia [26].
He enumerates ten rules of the conduct of
government chiefly in the matter of justice, which the
A H M M rulers should bear in mind, like: (i) In every case he
I G 1 58 CE should mentally put himself in the position of the
T K 1111 CE H contending parties; (ii) He should fulfil the desire of
been acclaimed as t l l m (Convincing Proof of those who have come to him for justice; (iii) Justice is
Islam), Zain al Din (Ornament of Faith) and Mujaddid possible only when the ruler does not indulge in
(Renewer of Religion). He had an Excellency in certain luxurious food and clothing; (iv) The ruler should
fields of knowledge like Philosophy, Tasawwuf, practice leniency, not harshness in his dealings; (v) He
Theology, Logic, Jurisprudence and Political Thought should try that his subjects should be content with the
of Islam. He had in his credit several works on Islam rule of law; (vi) He should not attempt any conciliation
the noteworthy among them are: al-Munqidh min al- at the expense of the law; (vii) He should supervise the
Dalal (The Deliverer from Error), ’ Ul m l-Din affairs of the people in the same way as if he were to
(The Revival of the Religious Sciences), m - supervise his own household affairs and should deal
t (The Alchemy of Happiness), Nasihat al-Muluk with the powerful and the infirm in the identical
(The Counsel for Kings). Regarding the importance of manner; (viii) He should try to meet the learned as often
ruler, he said that without a ruler to whom the people as he can and should encourage them to have their say;
should habitually be obedient, there would be (ix) He should see that his servants, magistrates and
continuous turmoil, a never ending clanging of the officers, perform their duties diligently and well; (x) He
swords, a recurring state of famine and cattle diseases, should not be overpowered by any false sense of pride
and an end to all industries and handicraft [27]. [30].

While concurring with the Ismailis that the Ibn Taymiyyah

Muslim polity must be governed by a divinely Taqi ud Din Ahmad ibn Abd al Halim ibn
appointed leader (imam), Ghazali maintained that this Taymiyyah (1263-1328 CE) was the noted philosopher,
leader must be elected rather than designated by his Muhadith (traditionist), Jurist, and Islamic thinker, who
predecessor- the practice followed by the Ismailis. wrote almost on every aspect of Islam. As a prolific
Ghazali argued that the election need not have a wide writer, Ibn Taymiyya authored, several works that have
basis (a broad consensus of religious scholars) and become seminal references in their fields: in theology,
could be accomplished through the oath of allegiance Dar- l (Rejecting contradictions between
( ) of a single individual if that individual reason and tradition); in polemics, against Christians,
possessed uncontested military supremacy and could al-Jawab al-Sahih (The correct response); in
provide a power base for the elected leader. Such an philosophy, al- l l-Mantiqiyyin (The refutation
elected leader was, for Ghazali, the Abbasid caliph of the logicians); in economics, al-Hisba fi al-Islam
Mustazhir, who was supported by the military power of (The Hisba in Islam) [31]. He wrote extensively on the
the Seljuq sultan. In effect, Ghazali legitimized the political thought of Islam as well. The writings of Ibn
political status quo, in which the Seljuq sultans pledged Taymiyyah, which discussed the political aspects of
allegiance to and effectively appointed the caliph, Islam are: M n l nn n --
thereby validating their own authority. He represented l m l l and l l
this symbiotic system of government as a warrant of (Government of the Religious Law). He
peace, unity, and stability for the Muslim polity [28]. dispensed with the idea of the l and maintained
the necessity of enforcing the . For him any
specific form of l was not relevant so long as

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there was an authority to enforce the . He for twenty-one years Sayyid Ali journeyed from one
emphasized the concept of wun (cooperation) country to the other and came in contact with
between the ruler ( m m) and l l (the contemporary scholars and saints of note. Some
„Ul m historians are of the opinion that he left Persia for
(Scholars) and Um (state functionaries), and Kashmir because of the repression on the Sayyids
dominant classes [32]. Regarding the importance of the caused by the tyrannical rule of Timur [38], while as
government in Islam he said, the administration of the others said that it was the religious zeal of Hamadani.
affairs of men is one of the greatest obligations of He visited in Kashmir in 1381 during the reign of
religion; rather the fact is that religion cannot exist Sultan Qutub ud Din (1373-1389) of Shah Mir dynasty.
without it [33]. He gives two reasons for regarding the The l -- t t L H
state and leadership as a religious duty. First, he quotes t l- l (Treasure of Kings) is the most
the sa P SA : „I important wor S A H
out on a journey, they should appoint one of them their I T
‟ C t : „I H ‟
leader is considered necessary on a journey– a of the contemporary period for the smooth functioning
temporary association of a few persons - it is an of the state in accordance with the guidelines,
instruction to have it in all kinds of greater while as the latter is regarded an important work of
‟ S Islamic political thought of the medieval period. He did
commanding good and forbidding evil (Amr bil Maruf not actively take part in the political deliberations of the
wa Nahi anil Munkar) cannot be completely discharged period but he indirectly guided the rulers by writing the
without power (quwwah) and authority ( m ). The letters. Here, a part of
same applies to all religious duties, like holy war S A D K :
( ), justice, establishment of pilgrimage and
prayers, helping those who are wronged and meting out It is essential for a ruler and a king to take due
punishment in accordance with the legal penalties care while exercising his authority and not to take
( m l ). Since all these tasks cannot be lightly the examination and investigation of the public
carried on without government and power, the matters, and not to treat as insignificant the results and
institution of government and state is necessary from G ‟ H
v 34 I I T ‟ minutely and carefully the life history of Islamic rulers
view, the authority exercised by the state is not “R C ” M G H
absolute. It is a trust ( m n ) from Allah, and it is to blessings on them) and observe proper etiquette and
be exercised in accordance with the terms laid down in behaviour as expected of a (Muslim) ruler. The
the . He quotes a t of the Prophet transient pleasures should not become a source of
(S.A.W), to support his argument. Abu Dharr, a sorrow and punishment in the Hereafter. Besides, he
Companion of the Prophet (S.A.W), reported that he should not restrain his hands from dealing
: „I v n the Day of compassionately to the weak and humble; and should
Judgment it will be a thing of sorrow and humiliation not rely on ephemeral wealth. He should always
x v ‟ remember the disgrace and punishment of the Day of
[35]. Ibn Taymiyyah defines the cooperative nature and Judgment; and should consider this short life a boon
said that the term Wilayah includes all the officers of [39]. He has not given any new theory of politics, state
˗˗ Imam, ministers, governors, judges, or administration but provides religious guidance to th
military commanders, revenue secretaries, Imam of vv
l (prayer), teachers, intelligence men, technicians, 4 H v
tribal agents, and town and village representatives. groups:
There is only a difference of degree rather than of
nature between the different agents; that is why Ibn Those who follow and establish the ordained
Taymiyyah calls the head of the state- Al Muta ll l laws of Allah and the Sunnah (actions of Prophet) of the
(the chief responsible administrator) [36]. Prophet (S.A.W) dispense justice and give their dues to
the people. They are the vicegerents or adumbration of
Allah on earth. The other group consists of the rulers
M S A H who negate the ordained laws of God, not following the
in Kashmir as m - - t , Shah-i- Sunnah of the Prophet (S.A.W) and act according to
Hamadan K H „ l n A II their wish, are the enemies of Allah and His Prophet
was born at Hamadan (Persia) in 1314 CE) and died in (S.A.W), and the vicegerents of Satan and l
1385 [37]. He was a versatile genius, a great saint and a (Antichrist) on earth [41].
scholar. He wrote profoundly on Tasawwuf,
philosophy, jurisprudence, political thought, ethics etc.,

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According to Husaini, he asserted the necessity noteworthy. The sack of Baghdad in 1258 CE, by
of a ruler for the following reasons: Mongols which ended the caliphate of the Abassids, left
negative impact on the Muslim solidarity. The collapse
To lead and direct people to do and enjoin good of the central power of the Muslims in the medieval
and to prevent them from doing evil; To establish the period gave birth to the several principle dynasties
ordained laws of God; To stop innovations in religious which began to devise their own respective political
rules and the penal code [42]; To fulfil the basic needs ideals. This disintegrated situation leads to the
of the people, so that they may live a peaceful life and development of the medieval Islamic political thought,
cultivate the virtues [43]. in which the thinkers had contributed to the po
I v
Hama q M A F
necessary for the ruler: G
I
He must be Muslim, just, learned, wise, and A M aditional
sagacious and a man of statesmanship [44]; He must be interpretations of Islamic ideals and became staunch
a man of power and determination so that he may supporter of the theory of l A T
execute the and ordained laws by force when v
violated [45]; He must seek reformation of his subjects I G
[46]. system. Ibn Taymiyyah laid more stress on cooperation
between ruler and other state functionaries. He was also
R of the opinion that the execution or implementation of
H
shared by both the Muslims and non-Muslims. The v H
main fundamental right which is shared by both is that leadership of the state through his writings and
every citizen has a right to life and property; it is the speeches. He was also staunch supporter of the
I ‟ implementation of both in theory and practice.
property within its territory. Forces causing danger to He further said that the leaders who dispense justice and
peaceful living are to be dealt with heavy hand. It is the implement the during their reign are true
responsibility of a ruler to make the highways clear representatives of Almighty on earth. Therefore, due to
from the disastrous elements [47]. the efforts of these Islamic political thinkers of
medieval period, the relevance and the importance of
H Islamic political thought in the modern times gets its
were common among the Arabian political thinkers. He inspiration from the very thought of these political
said that rulers should prohibit all acts contrary to the thinkers of Islam, because their impact is everlasting
Shari'ah and promo T Ul m and relevant to the demands of the time. Therefore, the
S q need is to revive the thought of these political thinkers
v v of Islam in the light of modern realities which will
H v become the source of inspiration for the Muslim
religious law depends upon the government. He also communities who are living in different cultures in the
recognises the institutions of l (Caliphate), modern world.
Badshahat (Monarchy) and Sultanate (Kingdom),
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