² For references to Mawdudi's writings on this score, see Zaman, Muhammad Qasim, “The Sovereignty of God in Modern Islamic Thought,” JRAS, 25/3 (2015), pp. 389-418Google Scholar, especially pp. 394-395. Also see Sayyid Abu'l-A`la Mawdudi, “Mansib-i tajdid ki haqiqat awr tarikh-i tajdid main hazrat Shah Wali Allah ka maqam,’ al-Furqan (Bareilly), vol. 7, nos. 9-12 (1940), pp. 41-98, especially p. 52.

³ Mawdudi, “Mansib-i tajdid, p. 52.

⁴ Ibid., p. 55.

⁵ See Zaman, “Sovereignty of God”.

⁶ Nasir al-din Tusi, Akhlaq-i Nasiri, (ed.) Mujtaba Minawi and `Ali Riza Haydari (Tehran, 1982), esp. pp. 305 (on the king's justice), pp. 205-244 (on the household); G. M. Wickens, translation, The Nasirean ethics (London, 1964), pp. 230, 153-184. On this work and its influence, see W. Madelung, “Nasir ad-din Tusi's ethics between philosophy, Shi`ism, and Sufism,” in Richard G. Hovannisian, (ed.), Ethics in Islam (Malibu, 1985), pp. 85-101; Marlow, Louise, Hierarchy and egalitarianism in Islamic thought (Cambridge, 1997)CrossRefGoogle Scholar; Ahmed, Shahab, What is Islam? The importance of being Islamic (Princeton, 2016), especially pp. 211-216, 463-467Google Scholar.

⁷ Sayyid Abu'l-Hasan `Ali Nadwi, `Asr-i hazir main din ki tafhim wa tashrih (Karachi, n.d.), pp. 85-91.

⁸ See, for example, Mawdudi, “Mansib-i tajdid,” pp. 96, 98.

⁹ Sayyid Abu'l-A`la Mawdudi, Islam ka nazariyya-i siyasi (Lahore, 1955; first published in 1939), pp. 35, 41-42.

¹⁰ Shah Wali Allah, Musaffa [and] Musawwa (Delhi, 1876), i, p. 330. For some other discussions of this distinction, see Shah Wali Allah, Hujjat Allah al-baligha, (ed.) Sa`id Ahmad Palanpuri (Karachi, 2010), i, pp. 363-371; translation Hermansen, Marcia K., The Conclusive Argument from God (Islamabad, 2003), pp. 376-382Google Scholar; and Shah Wali Allah, Anfas al-`arifin, (ed.) Muhammad `Abd al-Ahad (Delhi, 1917), pp. 80-81.

¹¹ Wali Allah, Hujjat Allah, i, pp. 365-367; Hermansen, Conclusive Argument, pp. 377-379. On maslaha in pre-modern juristic thought, see Opwis, Felicitas, Maslaha and the purpose of the law (Leiden, 2010)Google Scholar. For a discussion of maslaha with reference to Tusi and subsequent writers in the ethical tradition, see Ahmed, What is Islam?, pp. 466-471, 478-486, 492-505. Ahmed's focus is on the ruler's law-making authority, as the medieval ethicists envisaged it; and he does not discuss Wali Allah.

¹² See, for instance, Wali Allah, Hujjat Allah, i, pp. 294, 337; Hermansen, Conclusive Argument, pp. 297-298, 341-342.

¹³ Wali Allah, Hujjat Allah, i, p. 209; Hermansen, Conclusive Argument, pp. 210-211.

¹⁴ Shah `Abd al-`Aziz, Tafsir-i `Azizi (Delhi, 1894), p. 6. (This volume comprises exegesis of the first two chapters of the Qur'an, till Q 2.184.)

¹⁵ Tusi, Akhlaq-i Nasiri, p. 79; Wickens, Nasirean Ethics, pp. 58-59.

¹⁶ Tusi, Akhlaq-i Nasiri, p. 253; Wickens, Nasirean ethics, p. 192. I am guided in my understanding of the “moderns” as Muslim philosophers by Madelung, “Nasir ad-din Tusi's ethics,” p. 94.

¹⁷ Jalal al-din Dawani, Akhlaq-i Jalali, (ed.) `Abdallah Mas`udi Arani (Tehran, 2012), p. 222. See ibid., p. 223, on the ruler's obligation to uphold the shari`a while exercising his authority in particulars, which he does in light of maslaha and in accordance with the shari`a's general principles. This point is absent in Tusi. For a translation and discussion of this passage, see Ahmed, What is Islam?, pp. 467-471.

¹⁸ Sayyid Abu'l-A`la Mawdudi, Qur'an ki char bunyadi istilahen (Lahore, 2000; first published in 1941), pp. 36-37. The echo of the malik ala'l-itlaq of Tusi and Dawani is worth noting here.

¹⁹ Mawdudi, “Mansib-i tajdid”. This article was subsequently published in the form of a small book: Sayyid Abu'l-A`la Mawdudi, Tajdid wa ihya-i din, 5<sup>th</sup> edition, (Lahore, 1952; first published in 1940). An English translation was published in 1963: A short history of the revivalist movement in Islam, trans. al-Ash`ari (Lahore, 1963). The 5^th edition of the book in Urdu, and subsequent re-printings, contain some modifications in light of the criticism that had been directed at this work as well as an appendix clarifying some of Mawdudi's views. A systematic review of those modifications and clarifications would be illuminating, though I have not attempted it here. My references are to the original version, published in al-Furqan. For a brief discussion of this work, see Hartung, Jan-Peter, A System of Life: Mawdudi and the Ideologisation of Islam (New York, 2014), pp. 78-83CrossRefGoogle Scholar.

²⁰ Mawdudi, “Mansib-i tajdid,” pp. 89, 91. At this and other points, Mawdudi's discussion of Wali Allah does not reveal any deep familiarity with the latter's writings.

²¹ Ibid., p. 80. See ibid., p. 80, n. 1, for the editor's rejoinder to this statement. The editor of al-Furqan, in which this article was published, was Muhammad Manzur Nu`mani. On him, see the article by Fuchs. The remark about un-Islamic practices in Wali Allah's household was quietly omitted in the 5^th and subsequent editions of the book: cf. Mawdudi, Tajdid, p. 100 (for the place where that remark would have been expected to occur).

²² Mawdudi, “Mansib-i tajdid,” p. 96.

²³ Ibid., pp. 96-98.

²⁴ Ibid., p. 98.

²⁵ Ibid., p. 61.

²⁶ Ibid., p. 98.

²⁷ Ibid., p. 98.