The 297th scientific session of the Research Institute of Contemporary Jurisprudence titled “Typology of Sunni Political Jurisprudence Trends in the Indian Subcontinent” was organized by the Department of Jurisprudence of Politics and International Relations.
According to the news portal of the Research Institute of Contemporary Jurisprudence, in this session, Hujjat al-Islam wal-Muslimeen Dr. Seyyed Mehdi Alizadeh Mousavi, faculty member at the University of Religions and Denominations, presented his views regarding the historical trajectory and developments of Sunni political jurisprudence in the Subcontinent, with Dr. Abdul-Wahhab Farati, faculty member at the Research Institute for Islamic Culture and Thought, serving as scientific secretary.
Dr. Abdul-Wahhab Farati, at the opening of the session, pointing to the approval of the project “Typology of Sunni Political Jurisprudence Trends” in the Department of Jurisprudence of Politics and International Relations, stated: “Due to weak research literature in Iran and lack of understanding regarding modern Sunni perspectives, this topic was placed on the agenda in the format of a series of sessions.” He added: “The first session of this series is held with the presence of Hujjat al-Islam wal-Muslimeen Seyyed Mehdi Alizadeh Mousavi on the topic of typology of Sunni political jurisprudence trends in the Indian Subcontinent.”
The scientific secretary further considered the Indian Subcontinent a vast region encompassing India, Pakistan, Bangladesh, the Maldives, Nepal, and to an extent Afghanistan and Myanmar, and emphasizing its Muslim population of over 600 million, introduced this region as the second largest Muslim domain globally. Criticizing the neglect of political jurisprudence research in Iran regarding this region, he stated: “The Subcontinent has been seriously neglected in our studies compared to the Middle East.”
The faculty member at the Research Institute for Islamic Culture and Thought also considered understanding the political developments of the region contingent upon comprehending the Subcontinent’s jurisprudential tradition, specifying: “Many of today’s political movements in Afghanistan, Pakistan, and Bangladesh stem from the jurisprudential tradition of the last two centuries, and without understanding it, analyzing these developments is impossible.” He added: “These movements theorized regarding the state, jihad, allegiance (bay’ah), and relations with non-Muslims, and these theories transcended academic levels, impacting the political arena as well.”
Dr. Farati, concluding his remarks, pointing to the strategic importance of this topic for Iran, stated: “Some of these movements maintain a confrontational approach toward Shiism, while others pay attention to the experience of the Islamic Republic.” He also raised the question of whether Sunni political jurisprudence in the Subcontinent possesses an independent identity or represents merely a continuation of other trends in the Sunni world.
The Subcontinent: One of the Largest Centers of Islamic Thought
Hujjat al-Islam wal-Muslimeen Dr. Alizadeh Mousavi, at the beginning of his speech, considered the Indian Subcontinent one of the most important demographic and intellectual centers of the Islamic world, stating: “The Subcontinent, with over 600 million Muslims, is among the largest demographic centers of the Islamic world, and holds a very important position in terms of thought production.”
Criticizing the lack of attention by Iranian researchers to this field, he added: “If a portion of the scientific energy and capital spent on Arab world studies were allocated to the Subcontinent, greater achievements would have been attained.”
The faculty member at the University of Religions and Denominations, referring to the historical and cultural ties between Iran and the Subcontinent, specified: “Traces of Persian language and culture are still observed in this region, and many of its scholars take pride in Sa’di, Hafez, and Rumi.”
The Impact of the Mughals and Colonialism on Sunni Political Jurisprudence
Stating that political jurisprudence movements in the Subcontinent were influenced by historical factors such as the Mughal presence, he stated: “In this era, the ruler was regarded as the Shadow of God (Zill Allah), and preserving political order, submitting to the sultan, and avoiding opposition to government were important principles of political jurisprudence.”
Hujjat al-Islam wal-Muslimeen Dr. Seyyed Mehdi Alizadeh Mousavi
Dr. Alizadeh Mousavi also considered British colonialism a turning point in the region’s political jurisprudence developments, stating: “The entry of British colonialism created new questions, including India’s status relative to Abode of Islam (Dar al-Islam) and Abode of War (Dar al-Harb), the obligation of jihad against colonialism, and the legitimacy of cooperation with the colonial state.”
Two Opposing Viewpoints Regarding Jihad Against Colonialism
This researcher in political jurisprudence, referring to differing views among Sunni scholars regarding colonialism, stated: “Shah Abdul Aziz Dehlavi considered India Dar al-Harb and emphasized the necessity of action to revive Muslim power; however, Ahmad Raza Khan Barelvi, citing the continuation of Islamic rites, did not consider India Dar al-Harb and did not deem jihad against Britain permissible.”
He added: “These differing views led to the formation of distinct political approaches among Sunni movements.”
Deobandis: The Most Influential Sunni Political Movement
Alizadeh Mousavi introduced the Deoband school as the most important Sunni political jurisprudence movement in the Subcontinent, stating: “Deoband is not merely a religious movement; rather, it maintains a prominent presence in the political arena.”
The faculty member at the University of Religions and Denominations specified: “The Afghan Taliban, Tehrik-i-Taliban Pakistan, and many regional groups are intellectually and politically influenced by the Deobandi tradition.”
He further added: “Deobandis issued the fewest takfiri fatwas, yet the most violence has been recorded in their name; whereas Barelvis issued the most takfiri fatwas, yet no widespread organized violence is observed from them.” He emphasized: “One must distinguish between theoretical takfir and practical takfir.”
Barelvis: A Conservative Approach in Politics
Regarding the Barelvi movement, he stated: “Barelvis focused mostly on religious matters, religious rites, pilgrimage (ziyarat), and entreaty (tawassul), adopting a conservative approach in politics.” He added: “This movement neither held a prominent role in anti-colonial struggles nor displayed an active presence in regional political disputes.”
Maududi and the Birth of Modern Political Jurisprudence
Hujjat al-Islam wal-Muslimeen Alizadeh Mousavi considered Abul A’la Maududi the most important theorist of modern political jurisprudence in the Subcontinent, stating: “The modern political movement in the Subcontinent begins with Maududi.” Referring to the theory of “Theo-democracy,” he added: “Maududi attempted to reconcile divine sovereignty with democracy and offer a model of the Islamic state that is both bound to Sharia and utilizes modern mechanisms.”
He emphasized: “He redefined classical political jurisprudence with modern state concepts and is considered among the most important political thinkers of the Islamic world.”
Contemporary Challenges of Political Jurisprudence in the Subcontinent
In the concluding part of his speech, he considered the most important contemporary challenges of Sunni political jurisprudence in the Subcontinent to include the relationship between Islam and democracy, the status of the constitution, minority rights, the relationship between Sharia and civil law, countering extremism, and the issue of women’s presence in the political arena.
Dr. Alizadeh Mousavi, summarizing, emphasized: “In today’s intellectual and political atmosphere in the Subcontinent, three main models are identifiable: first, political Islam centered on Abul A’la Maududi’s thought; second, the multi-religious nationalist movement; and third, the traditionalist movement which still emphasizes classical caliphate models.”
Stances of Subcontinent Sunni Jurisprudential Movements Toward Shias
In the final section of the session, Hujjat al-Islam wal-Muslimeen Dr. Mohsen Mohajernia, referring to the position of Abul A’la Maududi and Jamaat-e-Islami Pakistan, raised a question regarding the relationship of these movements with the Islamic Republic of Iran and Shias. Recalling a memory from the Supreme Leader regarding efforts to meet Maududi, he also posed the question of whether the distance of certain Islamist movements from the Islamic Republic stems from religious differences or other factors.
Pointing to the widespread presence of Shias in the Subcontinent, he questioned the nature of Sunni political jurisprudence movements’ confrontation with them.
Dr. Alizadeh Mousavi responded, stating: “Shiism in the Subcontinent always faced a form of existential issue, and prior to the Islamic Revolution, rarely conceived the possibility of playing a serious political role for itself.” He added: In India, Pakistan, and Bangladesh, Shias were mostly located on the margins of political thought.
He further noted: “Following the Islamic Revolution, the political identity of Shias was strengthened, and the political thought and experience of the Islamic Republic received serious attention.” Referring to the intellectual atmosphere in Bangladesh, he said: Today many Muslim students and elites ask about the Islamic Republic’s capacity to resist great powers.
Dr. Alizadeh Mousavi emphasized that explaining the intellectual foundations of resistance in the Islamic Republic is necessary to answer these questions, adding: Recent developments have caused greater attention among Subcontinent elites toward the Shia political experience.
Separation of Political Jurisprudence and Political Thought in the Subcontinent
Continuing the session, Dr. Seyyed Sadeq Haqiqat, affirming the classification of Sunni jurisprudential movements (Deobandi, Barelvi, and Ahl-e Hadith), raised the question of whether a separation should be made between “political jurisprudence” and “political thought,” and to what extent the role of political jurisprudence was decisive in Pakistan’s formation.
Hujjat al-Islam wal-Muslimeen Alizadeh Mousavi responded, stating: “Complete separation between political jurisprudence and political thought in the Subcontinent is difficult, because many figures are both jurists and political theorists.” Citing figures such as Madani, Usmani, Deobandi, and Barelvi, he added: Even Maududi in this atmosphere is recognized as a jurist more than merely a political thinker.
The Role of Jurisprudential Disputes in the Formation of Pakistan
Regarding the role of political jurisprudence in Pakistan’s independence, he stated: From the 1930s, extensive discussions formed regarding the possibility of Muslims living alongside non-Muslims, political cooperation with them, and the legitimacy of an independent Islamic structure.
The faculty member at the University of Religions and Denominations noted: Some jurists considered Muslims’ survival in India possible, while another group emphasized establishing an independent Islamic state. According to him, although the political leadership of Pakistan’s independence rested with Jinnah and the Muslim League, and Allama Iqbal held a theoretical role, the intellectual infrastructure of this process was formed by religious scholars.
Concluding his remarks, Hujjat al-Islam wal-Muslimeen Alizadeh Mousavi emphasized: Given the decisive role of scholars (ulama) in the religious society of that era, the contribution of jurisprudential discussions in Pakistan’s formation cannot be ignored.