Political Authority in Classical Islamic Thought
Unlike Christianity, where normative thought is expressed in theological writings, in Islam normative thought is expressed in legal tradition. According to this tradition, the purpose of Islamic society is to submit to God‘s will, which is expressed clearly through revelation: Human beings are to c...
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International Institute of Islamic Thought
1996
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oai:doaj.org-article:d0ddbe66aa344dc18e20e17021d5224e2021-12-02T17:26:17ZPolitical Authority in Classical Islamic Thought10.35632/ajis.v13i3.23122690-37332690-3741https://doaj.org/article/d0ddbe66aa344dc18e20e17021d5224e1996-10-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2312https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 Unlike Christianity, where normative thought is expressed in theological writings, in Islam normative thought is expressed in legal tradition. According to this tradition, the purpose of Islamic society is to submit to God‘s will, which is expressed clearly through revelation: Human beings are to create a just society. As political activity is essential for the creation and maintenance of social justice, all political activity is essentially religious activity in Islam. Thus, the discussion of political activity is highly developed and wide-ranging in Islamic legal texts. In this paper, I focus on discussions of the source of political authority in the ideal Islamic state. Among contempomy commentators on Islam, it has become popular to claim that there is no separation of religion and politics in Islam. This claim, combined with the rejection of secularism by many contemporary Muslim activists, has led some observers to assume that Islam espouses a kind of theocracy. However, this is not the case; the term “nomocracy” is more suitable to describe Islamic political theory. A theocracy is a state governed by God/gods or those who claim to act on divine authority. A nommcy, by contrast, is a state governed by a codified system of laws. The ideal Islamic state is one governed by individuals or bodies bound by Islamic law.’ In this context, classical Islamic legal theory implicitly distinguishes between those empowered to interpret the law (the legislative and judicial branches) and those empowered to make sure the law is being followed (the executive branch). Executive political power-with its coercive authority-ideally would concern itself with safeguarding Islamic law. But because it is subject to abuse, the formulators of Islam’s classical theory of political authority considered it an unreliable repository of religious ... Tamara SonnInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 13, Iss 3 (1996) |
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DOAJ |
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Islam BP1-253 |
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Islam BP1-253 Tamara Sonn Political Authority in Classical Islamic Thought |
| description |
Unlike Christianity, where normative thought is expressed in theological
writings, in Islam normative thought is expressed in legal tradition.
According to this tradition, the purpose of Islamic society is to submit to
God‘s will, which is expressed clearly through revelation: Human beings
are to create a just society. As political activity is essential for the creation
and maintenance of social justice, all political activity is essentially religious
activity in Islam. Thus, the discussion of political activity is highly
developed and wide-ranging in Islamic legal texts. In this paper, I focus on
discussions of the source of political authority in the ideal Islamic state.
Among contempomy commentators on Islam, it has become popular
to claim that there is no separation of religion and politics in Islam. This
claim, combined with the rejection of secularism by many contemporary
Muslim activists, has led some observers to assume that Islam espouses a
kind of theocracy. However, this is not the case; the term “nomocracy” is
more suitable to describe Islamic political theory. A theocracy is a state
governed by God/gods or those who claim to act on divine authority. A
nommcy, by contrast, is a state governed by a codified system of laws.
The ideal Islamic state is one governed by individuals or bodies bound by
Islamic law.’
In this context, classical Islamic legal theory implicitly distinguishes
between those empowered to interpret the law (the legislative and judicial
branches) and those empowered to make sure the law is being followed
(the executive branch). Executive political power-with its coercive
authority-ideally would concern itself with safeguarding Islamic law.
But because it is subject to abuse, the formulators of Islam’s classical theory
of political authority considered it an unreliable repository of religious ...
|
| format |
article |
| author |
Tamara Sonn |
| author_facet |
Tamara Sonn |
| author_sort |
Tamara Sonn |
| title |
Political Authority in Classical Islamic Thought |
| title_short |
Political Authority in Classical Islamic Thought |
| title_full |
Political Authority in Classical Islamic Thought |
| title_fullStr |
Political Authority in Classical Islamic Thought |
| title_full_unstemmed |
Political Authority in Classical Islamic Thought |
| title_sort |
political authority in classical islamic thought |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1996 |
| url |
https://doaj.org/article/d0ddbe66aa344dc18e20e17021d5224e |
| work_keys_str_mv |
AT tamarasonn politicalauthorityinclassicalislamicthought |
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